i 


T  il  K 


FREE  CHURCH  PULPIT 


CONSISTING     OF 


DISCOURSES   BY  THE  MOST  EMINENT  DIVINES 


£xti   (Hl)urcl)  of  Scotia n 5. 


VOL.    III. 


NEW-YORK: 

ROBERT    CARTER,    5  8,   CANAL-STREET. 
PITTSBURG:   56,  MARKET-ST. 

1848. 


CONTENTS. 


Paga 
Lecture  I.— By  the  Rev.  Alexander  W.  Brown,  of  Free 

St  Bernard's,  Edinburgh,    ....  1 

II.— The  Epistle  of  Christ.    By  the  Rev.  James  C. 

Burns,  Kirkliston, 13 

Sermon  CVIII. — A  Witnessing  Church  —  a  Church  Baptized 
with  the  Holy  Ghost.  By  the  Rev.  George 
Smeaton,  Auchterarder,       ....  3 

Lecture  III. — By  the  Rev.  John  C.  Fairburn,  Allanton,       .  34 

IV. — By  the  Rev.  John  Montgomery,  Innerleithen,  44 

V. — The  Security  and  Character  of  them  who 
are  in  Christ  Jesus.  By  the  Rev.  R.  Wil- 
liamson, Dunkeld, CI 

VI. — Christ  the  only  Sufficient  Sacrifice.    By 

the  Rev.  George  Innes,  Canobie,        .        .  74 

VII. — Regeneration.    By  the  Rev.  James  Walker, 

Carnwatb, 85 

VIII.— By  the  Rev.  Samuel  Martin,  Bathgate,         .  94 

IX.— By  the  Rev.  J.  R.  Omond,  Monzie,  .        .109 

X. — Glorying  in  the  Cross  of  Christ.    By  the 

Rev.  John  Philp,  Fordoun,        ...  119 

XI. — Glimpses  and  Foretastes  of  Canaan.       By 

the  Rev.  Islay  Burns,  Dundee,         .        .  129 

XII. — The  Doctrine   of    Election.      By  the  Rev. 

Donald  Fergusson,  Liverpool,  .        .  143 

XIII.— None  like  Christ.    By  the  Rev.  Thomas  Wa- 
ters, Lauder,      ......         157 


VI  CONTENTS. 

Pago 
Sermon  CIX. — Communion  with  God.     By  the  Rev.  Alexan- 
der Hislop,  Arbroath,  ....  169 

CX. — Importunate   Prayer.      By  the  Rev.  Robert 

Smith,  D.D.,  Lochwinnocb,  ...        .  18© 

Lecture  XIV. — The  Raising  of  the  "Widow's  Son  at  Nain. 

By  the  Rev.  James  Dodds,  Belhaven,  .  191 

Sermon  CXI. — Believers  Citizens  of  Heaven.     By  the  Rev. 

Alexander  Cobban,  Rathen,  .         .  201 

CXII. — The  Choice  and  Conduct  of  Felix  a  Warning 
to  Anxious  Souls.  By  the  Rev.  Walter 
Smith,  Half-Morton,  ....  210 

CXIII. — Dying  unto  the  Lord.     By  the  Rev.  Samuel 

Smith,  Borgue,  .....  217 

CXIV. — The  Parable  of  the   barren  Fig-Tree.    By 

the  Rev.  Robert  Inglis,  Edzell,     .         .         .  229 

CXV.—  Christ  Destroys  the  Believer's  Fears.     By 

the  Rev.  G.  Philip,  Stonehaven,  .         .  239 

CXVI. — The  Universal  Dominion  of  Christ,  the  Foun- 
dation of  the  Commission  which  His  Mi- 
nisters RECEIVE,  AND  HlS  PROMISED  PRE- 
SENCE their  Encouragement  in  Fulfill- 
ing it.  By  the  Rev.  Robert  M'Indoe,  Gal- 
ston  (late  of  Kirkaldy),  .         .         .  247 

Lecture  XV. — By  the  Rev.  John  M'Farlan,  Monkton,  .  257 

XVI. — The   Translation    of   Elijah.      By   the   Rev. 

Thomas  Doig,  A  M.,  Torryburn,  .         .  265 

XVII. — By  the  Rev.  Horatius  Bonar,  Kelso,        .        .  276 

Sermon  CXVII. — The  Trials  and  Safety  of  Christ's  Peo- 
ple. By  the  Rev.  Peter  HorE,  B.D.,  Wam- 
phray, 289 

CXVIII. — Sanctification  by  Blood.    By  the  Re\\  Thomas 

Hastings,  Wanlockhead,  .         ,         .  302 

LhctureXVIII. — The   Cleansing  of  the  Temple.     By  the  Rev. 

Thomas  Dymock,  Perth,  .         .         .  314 

XIX.^-The  Sins  of  the  Scribes  and  Pharisees.    By 

the  Rev.  William  Wilson,  Carmylie,         .  325 

.    .  XX. — By  the  Rev.  John  Edmondstone,  Ashkirk,  349 

XXI. — By    the   Rev.    John    Ferguson,    Bridge   of 

Allan, 361 


CONTENTS. 


Page 


/* 


Vecture  XXII.— Jesus  Annointed  by  a  Weeping  Penitent  in 

the  house  of  slmon  the  pharisee:  much 
Love  shown  where  much  Sin  has  been 
forgiven.  By  the  llev.  James  Grierson, 
Errol, 373 

XXIIL— God's  Expostulation  with  Jonah.     By  the 

Rev.  David  Couper,  Burntisland,         .         .  38U 

XXIV.— By  the   Rev.   Macadam   Grigor,   Kettle  and 

Cults, 398 

XXV.— Conversion  of  Paul.  By  the  Rev.  James 
Ferguson,  John  Knox  Church,  Stepney,  Lon- 
don, 409 

XXVI.— The  Day  of  Pentecost.     By  the  Rev.  M.  F. 

Parker,  Brechin, 421 

XXVII.— By  the  Rev.  Charles  C.  Stewart, Dunning,  434 

XXVIII.— The  Trial  and  Triumph  and  Reward  of 
Faith.  By  the  Rev.  George  Lewis,  Dun- 
dee,       445 

XXIX.— The  Leper  Drawing  Forth  the  Saviour's 
Grace.  By  the  Rev.  Andrew  A.  Bonar, 
Collace, 454 

XXX.— By  the  Rev.  A.  J.  Campbell,  Melrose,  .  462 

XXXI.— The  Transfiguration.     By  the  Rev.   J.   W. 

Taylor,  Flisk  and  Creich,  .         .         •  472 

XXXII.— Daniel's  Prophecy  of  the  Seventy  Weeks. 

By  the  Rev.  Selby  Ord  Dodds,  Maybole,  401 

Sermon  CXIX. — Precept,  Promise,  and  Prayer  :  an  Illus- 
tration of  the  Harmony  between  Divine 
Sovereignty  and  Human  Agency.  By  the 
Rev.  Hugh  Martin,  Panbride,  .         .  493 

CXX.— The  Pillar  Cloud  of  Israel— Christ  the 
Leader  of  his  Church.  By  the  Rev.  Joseph 
Patrick,  A.  M.,  Ochiltree,     .  510 

Lecture  XXXIII.— The  Believer's  Love  to  the  Saviour.     By 

the  Rev.  B.  Franklin  Gueig,  Kinfauns,      .  517 

Sermon  CXXI.— Believers,  the  Sons  of  God —their  Present 
Dignity  and  Future  Blessedness.  By  the 
Rev.  William  Gilston,  Carnock,         .         .  529 

CXXIL— Walking   with  God.     By  the  Rev.  William 

Andson,  Kirkmahoe,    .....  544 


/Ill  CONTENTS. 

Pago 
Sermon  CXXIIL—  Regeneration.    By  the  late  Rev.  James  Somer- 

ville,  D.D.,  Drummelzier,  .        .        .  453 

CXXIV. — The  Sinner  Married  to  the  Law — the  Ee- 
liever  Married  to  the  Lord.  By  the  Rev. 
John  Lyon,  Broughty  Ferry,        .        .        .  563 

CXXV. — The  Old  and  the  New  Testament  Dispensa- 
tions COMPARED  WITH  RESPECT  TO  THE  DIF- 
FERENT   WAYS    IN   WHICH   THE  WlLL    OF    GOD 

was  Revealed  in  each.    By  the  Rev.  Alex- 
ander Grierson,  A.M.,  Irongray,        .         .  577 

CXXVI.— Presence  of  Christ  in  the  Meetings  cf  His 
People.  By  the  Rev.  William  Wilson, 
Carmylie, 5C4 

Lecture  XXXIV.— By  the  Rev.  Andrew  Peebles,  Colliston,  606 


ERRATA. 

In  Vol.  I. 

Page  142,  line    9,. for  conversion,  read  conversation, 
-v.    531,  line  9,  for  all,  all  the  inhabitants,  read  all  the  inhabitants. 

In  Vol.  II. 

Page    91,  line  19,  for  creation,  read  creature. 
94,  line  24,  for  mortifying,  read  mollifying. 

In  Vol.  III. 

Page  268,  line    9,  for  honours,  read  honour. 
m    269,  line  lti,  for  But,  read  But  if. 

»w    272,  line  18,  for  departure  as  that  of  one  who  had  been  the  glory  of  the  prophet,  read 
departure  of  the  prophet  as  thit  of  one  who  had  been  the  glory. 


FREE  CHURCH  PULPIT 


LECTURE    I. 

BY  THE  REV.  ALEXANDER  W.  BROWN,  OF  FREE  ST 
BERNARD'S,  EDINBURGH. 

Luke  vi.  12-19. 

Our  Lord,  during  his  brief  stay  on  earth,  was  actively  engaged  in 
working  the  work  of  Him  that  sent  him.  He  preached  the  Gospel  of  the 
kingdom — gave  unquestionable  proofs  of  his  Divine  power — corrected 
the  erroneous  ideas  that  prevailed  regarding  his  person  and  the  nature 
of  that  dispensation  which  he  came  to  introduce — brought  life  and  im- 
mortality to  light — and,  at  length,  by  his  death  upon  the  cross,  accom- 
plished the  redemption  of  his  people.  But,  as  he  could  not  be  bodily 
present  in  every  place  at  the  same  time,  as,  especially,  the  day  would 
come  when  he  would  be  removed  from  the  earth  and  ascend  to  the  right 
hand  of  his  Father  in  the  heavens,  provision  must  be  made  for  continu- 
ing the  ministry  of  the  word — for  proclaiming  the  Gospel  to  all  nations, 
and  for  thus  gathering  into  his  church,  from  age  to  age,  all  those  for 
whom  he  suffered  and  died.  In  order  that  this  might  be  done,  he  se- 
lected twelve  of  those  who  had,  for  some  time,  been  constant  attendants 
upon  his  ministry — who  had  witnessed  proofs  of  his  divinity — and  who 
were  to  behold  his  glory  in  his  transfiguration  and  ascension,  and  or- 
dained them  to  the  apostolic  office,  that  they  might  declare  to  others 
"  that  which  they  had  heard,  which  they  had  seen  with  their  eyes, 
which  they  had  looked  upon,  and  their  hands  had  handled  of  the  word 
of  life." 

The  ordination  of  these  men  was  gone  about  in  the  most  deliberate 
and  solemn  way.  It  was  preceded  by  a  season  of  secret  prayer  on  the 
part  of  Christ,  in  reference,  no  doubt,  to  the  very  important  appoint- 
ment about  to  be  made.  As  those  whom  he  was  now  to  invest  with 
the  sacred  functions  of  the  apostleship  would  be  exposed  to  no  ordinary 
No.  105. — Lec.  1.  VOL.  III. 


2  FREE  CHURCH  PULPIT. 

difficulties  and  trials,  and  would  require  no  ordinary  qualifications,  it  is 
likely  that  his  prayer  for  them  would  be,  that  they  might  be  furnished 
with  gifts  and  graces  suited  to  the  nature  of  their  work — that  they  might 
have  wisdom  to  guide  them  and  strength  to  support  them  in  executing 
that  work — that  God  might  accompany  their  labours  with  his  blessing, 
and  make  them  the  honoured  and  successful  instruments  of  spreading 
abroad  the  knowledge  of  Divine  truth — of  turning  sinners  from  dark- 
ness to  light — and  of  building  up  saints  in  holiness  and  comfort  through 
faith  unto  salvation.  In  this,  Christ  has  left  us  an  example  that 
we  should  follow  in  his  steps — that  we  should  not  only  "  enter  into 
our  closet,  and  shut  to  the  door,  and  pray  to  our  Father  which  seeth 
in  secret" — that  we  should  not  only  be  "  instant  in  prayer — pray 
without  ceasing,"  and  "  in  all  things,  by  prayer  and  supplication,  with 
thanksgiving,  make  our  requests  known  unto  God,"  but  that  we  should, 
in  our  approaches  to  the  throne  of  Divine  grace,  make  the  interests  of 
Christ's  church,  and  the  advancement  of  Christ's  cause,  the  subject  of  our 
prayers,  beseeching  God  to  countenance  and  bless  the  labours  of  those 
who  occupy  a  place  in  his  vineyard,  and  to  raise  up,  qualify,  and  send 
forth  others  who  may  work  successfully  in  his  service. 

In  Mark's  account  of  this  transaction,  we  read  that  Christ  "  called 
whom  heVould,"  ^Mark  iii.  13.)  He  selected  those  who,  he  knew,  would 
best  accomplish  the  design  which  he  had  in  view — men  neither  high 
in  rank  nor  eminent  for  learning,  just  that  it  might  be  seen  and 
acknowledged  that  the  establishment  and  spread  of  the  Gospel  were 
owing  not  to  human  power  and  wisdom,  but  to  the  agency  of  God 
himself.  It  is  not  our  intention  to  enter,  at  present,  into  a  minute 
detail  of  the  life  and  character  of  the  individuals  here  mentioned. 
We  may  just  state  generally,  that,  with  one  exception,  they  were 
good  and  holy  men  —  partakers  of  the  grace  of  God — devoted  to 
the  service  of  Christ  —  zealous  and  persevering  in  their  honourable 
but  arduous  work — and  martyrs,  it  is  believed,  in  the  glorious  cause 
to  which  they  were  called.  We  do  not  say  that  they  were  perfect  men. 
They  laboured  long  under  misapprehensions  in  regard  to  the  spiritual 
nature  of  Christ's  kingdom.  They  were  of  like  passions  with  ourselves, 
betrayed  infirmities  of  temper,  and  were  sometimes  even  overtaken  in 
sin.  Look  at  Peter,  whose  zeal,  on  more  than  one  occasion,  degene- 
rated into  rashness  and  into  a  want  of  respectful  submission  to  our  Lord, 
and  who,  notwithstanding  his  expressed  resolution  to  stand  by  him  to  the 
last  and  to  share  with  him  the  worst,  soon  after  denied  with  an  oath 
that  he  belonged  to  his  company  or  that  he  ever  knew  who  he  was. 
Look  at  James  and  John,  proposing,  under  the  impulse  of  vindictive 
feeling,  to  call  down  fire  from  heaven  upon  those  who  would  not  receive 


REV.  ALEXANDER  W.  BROWN.  3 

and  entertain  Christ — and  at  Thomas,  manifesting  a  sinful  incredulity, 
and  making  the  most  unreasonable  demands,  before  he  would  admit  the 
reality  of  Christ's  resurrection  from  the  dead.  In  these  and  in  similar 
instances,  they  are  proposed  as  warnings  to  us,  and  teach  these  two  im- 
portant lessons — that  we  are  to  follow  them  only  in  so  far  as  they  fol- 
lowed Christ,  and  that  "  he  that  thinketh  be  standeth  should  take  heed 
lest  he  fall." 

There  is  one  of  these  twelve,  however,  whose  character  was  of  the 
most  revolting  description,  presenting  no  one  feature  to  command  our 
respect  or  secure  our  love.  He,  too,  was  a  follower  of  Christ — like  his 
brethren,  owned  and  professed  him  before  the  world — and,  for  some  time, 
doubtless,  was,  as  far  as  external  appearance  went,  a  consistent  disciple. 
He  was  called  to  fill  one  of  the  highest  offices  in  the  church  of  Christ, 
and,  in  all  likelihood,  possessed  the  requisite  qualifications  in  point  of 
knowledge,  authority,  and  miraculous  gifts.  And  yet  he  was  an 
unbeliever,  a  stranger  to  the  grace  of  God  ;  he  was  a  hypocrite,  a  selfish, 
covetous,  hollow-hearted  character.  All  his  godliness  consisted  in  gain. 
He  was  full  of  lies  and  deceit.  He  was,  moreover,  a  traitor.  He  did 
not  desert  Christ.  He  did  not  become  his  open  and  avowed  enemy.  He 
retained  his  office — he  kept  up  his  apparent  friendship  for  his  Master  ; 
and  yet  he  basely  covenanted  for  his  life — he  sold  him  for  thirty  pieces 
of  silver.  He  reached  this  climax  in  his  career  of  iniquity  not  by  a 
sudden  impulse — he  made  the  bargain  deliberately  and  coolly,  and  with 
the  symbol  of  love  and  friendship  perpetrated  the  awful  deed.  He  ter- 
minated his  course  in  the  most  appalling  circumstances.  He  hanged 
himself,  and  went  to  his  own  place. 

Now,  the  question  may  be  asked,  Why  he  was  numbered  among  the 
Apostles  ? — why  Christ,  who  knew  what  he  really  was,  permitted  him  to 
take  his  place  among  them.  Our  Lord  did  nothing  in  vain,  and  we 
may  rest  assured  that  he  had  a  wise  design  in  view  in  allowing  this 
abandoned  man  to  be  one  of  the  few  whom  he  chose  to  this  high  office. 
You  will  remember  what  Peter  said  in  regard  to  him  when  his  place 
was  about  to  be  filled  up — "  Men  and  brethren,  this  scripture  must  needs 
have  been  fulfilled,  which  the  Holy  Ghost,  by  the  mouth  of  David,  spake 
before  concerning  Judas,  who  was  guide  to  them  that  took  Jesus  ;  for  it 
is  written  in  the  book  of  Psalms,  '  Let  his  habitation  be  desolate,  and 
let  no  man  dwell  therein,  and  his  bishopric  let  another  take.'  "  You 
will  remember  also  what  is  said  in  the  book  of  Zechariah — "  And  I  said 
unto  them,  If  ye  think  it  good,  give  me  my  price  ;  and  if  not,  forbear. 
So  they  weighed  for  my  price  thirty  pieces  of  silver  ;  and  the  Lord  said 
unto  me,  Cast  it  into  the  potter,  a  goodly  price  that  I  was  prized  at  of 
them.     And  I  took  the  thirty  pieces  of  silver,  and  cast  them  to  the  potter. 


4  FREE  CHURCH  PULPIT. 

in  the  house  of  the  Lord."  In  the  history  of  Judas  we  have  a  fulfilment 
of  these  predictions,  and  a  strong  proof,  therefore,  of  the  truth  of  Chris- 
tianity. We  have,  in  its  support,  the  testimony,  not  of  a  friend,  but  of 
an  enemy.  If  Christ  had  been  palming  an  imposture  upon  the  world, 
here  was  a  man  who  could  have  easily  exposed  the  whole.  He  was  on 
terms  of  the  most  intimate  familiarity  with  Christ  and  with  his  brethren 
in  office — he  was  present  at  their  private  deliberations  ;  and  yet  what  do 
we  find  ? — not  a  single  insinuation  tending  to  bring  their  character 
into  suspicion — not  a  single  charge  of  insincerity  or  artifice  preferred 
against  them.  On  the  contrary,  after  perpetrating  his  deed  of  treachery, 
he  bore  open  testimony  to  Christ's  innocence  ;  and,  stung  by  the  agonies 
of  remorse,  laid  violent  hands  on  himself. 

Nothing  is  more  common  than  for  men  to  be  prejudiced  against  Chris- 
tianity, when  they  see  those  who  make  a  profession  of  it  fall  into  grievous 
sin.  The  history  of  Judas  should  teach  us  a  different  lesson — not  to 
be  greatly  surprised,  namely,  if  there  should  be  occasionally,  in  the  pre- 
sent enlarged  condition  of  the  Church,  instances  of  defection  resembling 
that  which  took  place  when  it  was  yet  only  in  its  infancy.  To  all  the 
people  of  God,  these  will  be  matter  of  sadness  and  of  sorrow.  They 
will  grieve  when  they  see  the  Redeemer  wounded  in  the  house  of  his 
friends ;  but  knowing,  as  they  do,  the  deceitfulness  of  their  own  hearts, 
and  their  own  tendency  to  go  astray  and  to  fall,  they  will,  instead  of 
being  discouraged  in  their  course,  only  exercise  all  the  greater  watch- 
fulness over  themselves,  and  all  the  more  implicit  dependence  upon  th& 
grace  of  Him  who  alone  can  enable  them  to  stand  fast  in  the  faith. 

All  the  members  of  the  visible  Church  should  take  warning  from  the 
case  of  Judas.  Here  was  an  individual,  one  of  twelve — a  companion, 
a  disciple,  and  an  apostle  of  Christ — and  yet  an  unbeliever — a  traitor. 
Are  there  no  such  individuals  in  the  Church  now — persons  numbering 
themselves  among  his  friends,  observing  his  ordinances,  and  yet  belying 
their  profession,  despising  his  authority,  and  thus,  to  all  intents  and  pur- 
poses, acting  the  part  of  Judas — betraying  Christ  ?  Let  every  one  put  the 
question  to  his  own  heart,  as  the  Apostles  did,  "  Lord,  is  it  I  ?"  Let  this  be 
done,  especially,  in  the  prospect  of  again  sitting  down  at  the  Lord's  table. 
It  was  at  that  very  table,  we  believe,  that  Judas  meditated  his  wicked  deed ; 
it  was  after  rising  from  that  table  that  he  proceeded  to  put  it  in  execu- 
tion. We  may  shudder  at  his  conduct — we  may  reprobate  it.  But  let 
us  look  to  ourselves.  Have  none  of  us  once  and  again  observed  that 
holy  ordinance,  and  by  so  doing  avowed  ourselves  to  be  his  disciples  and 
friends,  who  yet  have  gone  forth  to  the  world,  and,  by  our  conduct  there, 
have  crucified  him  afresh,  and  put  him  to  an  open  shame  ?  Have  w& 
s.  ;ver,  by  our  inconsistent  walk,  caused  the  way  of  truth  to  be  evil  spoken 


REV.  ALEXANDER  \V.  BROWN.  5 

against —thrown  a  stumbling-block  before  those  who  were  anxious  to 
find  a  pretext  for  their  indifference  and  irreligion,  and  weakened  the 
hands  and  grieved  the  hearts  of  the  people  of  God  ?  Let  us  examine; 
ourselves,  brethren,  in  this  matter ;  and,  if  our  hearts  condemn  us,  let 
us  repair  anew  to  Him  whom  we  have  thus  dishonoured,  humble  our- 
selves before  him,  and  implore  his  pardoning  mercy,  and  his  grace  to 
preserve  us  henceforward  in  a  course  of  holy  obedience  and  of  growing 
conformity  to  his  image. 

The  remaining  verses  present  a  very  impressive  scene.  After  a  night 
of  watching  and  prayer,  our  blessed  Redeemer  enters  upon  a  day  of 
labour.  He  comes  down  from  the  mountain  to  the  plain.  There  were 
congregated  vast  multitudes  from  places  near  and  remote,  anxious  to 
listen  to  his  preaching,  and  to  receive  instruction  in  the  way  of  life — 
many  of  them  to'.be  healed  of  the  diseases  with  which  they  were  afflicted  ; 
and  he  healed  them  all.  Every  form  of  distress  yielded  to  that  virtue 
which  went  out  of  him.  The  weak  and  wasted  frame  was  endued  with 
strength — the  sightless  eyeball  opened  to  the  light  of  heaven — the  closed 
ear  was  unstopped — the  demoniac  was  composed  and  restored  to  his 
right  mind.  Many  a  grateful  heart,  many  a  joyful  lip,  was  there  that 
day  in  the  assembled  throng.  And  have  we  not  here,  brethren,  a  strik- 
ingly emblematic  representation  of  the  spiritual  condition  of  man,  and 
of  the  fitness  of  the  gospel  to  meet  all  the  necessities  of  that  condition  < 
The  maladies  which  sin  has  brought  upon  the  soul  are  of  various  kinds. 
It  has  caused  blindness  ;  for  "  the  natural  man  discerneth  not  the  things 
of  the  Spirit  of  God,  neither  can  he  know  them,  for  they  are  spiritually 
discerned."  It  has  caused  deafness;  for  though  he  has  ears  to  hear,  he 
will  not  "listen  to  the  voice  of  the  charmer,  charm  he  ever  so  wisely." 
It  has  weakened  and  prostrated  the  whole  man  ;  for  he  is  without  strength 
to  do  anything  that  is  good.  It  has  ri vetted  upon  him  bonds  from  which 
he  cannot,  by  his  own  efforts,  set  himself  free  ;  for  he  is  led  captive  by 
the  devil  at  his  will — the  world  exercises  dominion  over  him — he  is  the 
servant,  the  slave,  of  his  own  imperious  lusts.  It  has  spread  defilement 
over  all  the  members  of  his  body,  all  the  powers  of  his  mind,  and  all  the 
affections  of  his  heart,  and  rendered  him  altogether  "as  an  unclean  thing." 
The  gospel  of  Christ  is  wonderfully  adapted  to  all  these  exigencies.  It 
is  a  universal  remedy, — that  is  to  say,  there  is  not  a  form  of  evil  for 
which  those  who  are  labouring  under  it  will  not,  on  receiving  and  sub- 
mitting to  its  gracious  message,  find  an  effectual  cure.  It  reveals  even 
to  the  chief  of  sinners  a  fountain  opened  for  sin  and  for  uncleanness, 
and  promises  unspeakable  blessedness  to  all  who  repair  to  its  cleansing 
waters.  It  offers  light  to  those  who  are  in  darkness,  and  strength  to 
those  who  are  weak.     It  proclaims  liberty  to  the  captive,  and  the  open- 


6  FREE  CHURCH  PULPIT. 

ing  of  the  prison  to  them  that  are  bound.  And,  although  it  does  not  hold 
out  the  promise  of  the  miraeulous  removal  of  temporal  distress,  its  pro- 
visions extend,  in  a  certain  sense,  even  to  that.  All  who  are  oppressed 
in  this  way  will  find,  on  coming  to  Christ,  that  virtue  goes  out  of  him. 
The  believer  who  is  in  poverty  may  not  have  his  burden  removed  or 
even  lessened  ;  but  then  he  has  grace  given  him  to  enable  him  to  sustain 
it ;  and,  in  the  possession  and  enjoyment  of  a  better  substance,  even 
the  unsearchable  riches  of  Christ,  he  can  say,  "  I  have  all,  and  abound." 
He  may  be  called  to  mourn  the  loss  of  friends,  and  one  stroke  of  bereave- 
ment may  follow  another  till  he  is  well  nigh  left  alone  ;  but,  believing  in 
Christ,  he  knows  he  has  a  brother  born  for  adversity — one  who,  in  all 
his  afflictions,  is  himself  afflicted,  and  who  can  heal  his  broken  heart, 
and  tenderly  bind  up  his  wounds.  Such  is  the  power  of  the  gospel — 
such  is  the  virtue  that  goes  out  of  Christ. 

But  observe,  my  friends,  that,  just  as  the  diseased  multitudes  were 
healed  by  touching  him,  there  must  be  contact,  if  we  may  so  speak, 
between  him  and  the  soul,  before  the  soul  can  be  saved — there  must  be 
union  to  him  by  faith.  Noah  was  not  safe  from  the  waters  of  the  de- 
luge, until  he  entered  the  ark  and  until  God  shut  him  in.  The  manslayer 
was  not  safe  from  the  avenger  of  blood,  until  he  got  within  the  gate  of 
the  city  of  refuge.  And  no  sinner  is  delivered  from  condemnation 
until  he  be  in  Christ,  the  only  refuge  from  the  storm,  the  only  covert 
from  the  tempest.  It  is  not  being  within  the  reach  of  Christ's  call 
merely — it  is  not  seeing  him  through  the  medium  of  ordinances — it  is 
not  a  temporary  devotional  frame  of  spirit — it  is  not  a  mingling  with 
his  people — it  is  not  a  zeal,  however  ardent,  for  the  prosperity  of  his 
cause.  These  things  of  themselves  will  not  do.  They  may  all  exist 
in  the  man  who  is  yet  out  of  Christ,  who  has  not  been  brought  into 
spiritual  contact  with  him,  and  in  regard  to  whom  no  virtue  has  gone 
out  of  Cl.rist  for  his  healing.  We  believe  that  many  pass  from  the 
world,  whose  religion  is  without  this  one  thing  needful — who  find,  when 
they  enter  the  next  world,  that  the  vital  connexion  between  Christ  and 
them  has  not  been  formed — that,  while  they  were  attentive  in  cultivat- 
ing the  outward  marks  of  that  connexion,  they  neglected  the  only  thing 
that  was  worth  the  caring  for,  and  that  all  their  pains  are  unprofitable, 
that  all  their  labour  is  lost.  This  certainly  should  serve  to  arouse  one 
and  all  to  reflection.  There  may  be  some  present  who  have  entered 
the  sanctuary,  labouring  under  the  disease  of  sin,  just  as  those  who  were 
gathered  together  in  the  plain  before  our  Lord  were  afflicted  with 
bodily  distempers,  and  who  are  longing  for  deliverance  just  as  that 
diseased  multitude  sought  to  touch  Christ.  Now,  what  have  we  to  say 
to  you  but  just  this,  that  while  you  should  labour  to  have  right  and 


REV.  ALEXANDER  W.  BROWN.  7 

impressive  views  of  your  condition  and  danger,  and  of  the  suitableness 
and  all-sufficiency  of  Christ,  you  should  beware  of  stopping  short  and 
of  resting  satisfied  with  these.  Any  distance  between  you  and  Christ, 
however  narrow  and  imperceptible,  is  ruinous,  fatal.  You  must  not 
only  come  near  to  him,  you  must  touch  him,  for  where  there  is  no  con- 
tact, there  can  be  no  forthgoing  of  virtue  ;  where  there  is  no  faith, 
there  can  be  no  salvation.  We  say  no  faith,  for  this  is  the  bond  of 
union,  this  is  the  hand  that  touches  Christ.  And  however  feeble  that  faith 
may  be,  though  it  be  but  as  a  grain  of  mustard  seed,  though  it  reach 
only  to  the  hem  of  his  garment,  virtue  will  be  felt,  the  cure  will  be 
effected,  sin  will  be  forgiven,  the  heart  will  be  changed. 

And  Christ  is  waiting  to  be  gracious  to  you.  Not  one  of  those  who 
now  thronged  around  him  was  forbidden  to  touch  him  or  rudely  repulsed 
from  his  presence.  He  was  there  for  the  very  purpose  that  all  who 
needed  him  might  come  to  him — he  invited  them  to  approach.  How- 
ever offensive,  and  defiling,  and  loathsome  their  diseases,  they  were  all 
equally  welcome  ;  however  inveterate  their  complaints,  his  touch  removed 
them  all.  And,  with  regard  to  you,  the  case  is  precisely  the  same.  The 
same  free  invitation  is  addressed  to  you — the  same  liberty  of  access  is 
afforded  to  you — the  same  assurance  of  relief  is  held  out  to  you.  His 
language  still  is,  "  Come  unto  me,  all  ye  that  labour  and  are  heavy-laden, 
and  I  will  give  you  rest."  Come  with  your  sins,  and  though  they  be 
numerous  as  the  sands  upon  the  sea-shore,  though  they  be  like  scarlet 
and  crimson,  I  will  pardon  them.  Come  with  your  polluted  hearts, 
and,  though  they  be  dark  and  noisome  as  the  grave,  I  will  cleanse  them. 
Come  with  your  broken  spirits,  and,  however  deeply  they  be  wounded, 
I  will  heal  them.  Come  with  your  fears,  and,  however  oppressive  the 
burden,  I  will  remove  it.  Come  with  your  hopes,  and,  however  faint 
and  glimmering,  I  will  make  them  strong  and  bright  as  the  light  of  the 
sun.  Come  with  your  penitential  tears,  and,  though  they  be  like  rivers 
of  water,  I  will  wipe  them  all  away. 

Suffer  a  word  or  two  here  in  regard  to  the  nature  of  that  faith,  with- 
out which  no  virtue  can  come  out  of  Christ.  In  the  11th  chapter  of  the 
Epistle  to  the  Hebrews,  it  is  called  "  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen,"  that  is,  a  cordial  assent  to  the  Divine 
testimony,  an  implicit  relianco  on  the  truth  of  all  that  God  has  stated 
in  his  word,  and  a  persuasion  that  he  will  accomplish  all  the  promises 
he  has  been  pleased  to  make.  It  is  conversant  with  objects  which  lie 
beyond  the  cognisance  of  the  senses,  and  which  are  un discoverable  by 
the  exercise  of  reason.  These  objects  are  exclusively  matters  of  reve- 
lation ;  they  make  no  impression  upon  the  bodily  orgaus  ;  no  process  of 
argument  can  convince  us  of  their  existence — thoy  are  believed  simply 


8  FREE  CHURCH  PULPIT. 

because  God  has  declared  them.  The  representations  of  saving  faith, 
however,  given  by  the  sacred  writers,  are  uniformly  connected  with 
Christ.  It  embraces,  indeed,  all  that  God  has  revealed,  and,  in  this 
sense,  is  common  to  us  with  all  holy  beings ;  but  it  regards  especially 
Christ  as  Mediator,  and,  in  this  light,  is  peculiar  to  us  as  sinful  beings, 
who,  without  this  remedial  arrangement,  cannot  be  readmitted  into  the 
enjoyment  of  the  divine  favour.  Throughout  the  New  Testament,  ac- 
cordingly, we  find  that  the  confessions  and  descriptions  of  faith  consist  in 
this.  Peter,  in  the  name  of  his  brethren,  made  such  a  confession  in 
these  memorable  words,  "  Thou  art  the  Christ,  tho  Son  of  the  living 
God."  "  Dost  thou  believe  ?"  Christ  asked  the  blind  man  whom  he 
restored  to  sight — "  dost  thou  believe  on  the  Son  of  God  ?"  "  Lord,"  he 
replied,  "  I  believe."  {rBelievest  thou  this  ?"  he  asked"Martha — the 
declaration,  namely,  which  he  had  made  regarding  himself  as  "  the  re- 
surrection and  the  life."  "Yea,  Lord,"  she  answered,  "I  believe  that 
thou  art  the  Christ,  the  Son  of  God  which  should  come  into  the  world/' 
When  the  Ethiopian  eunuch  was  questioned  by  Philip  regarding  his 
faith,  previously  to  his  being  baptized,  he  made  this  declaration,  "  I 
believe  that  Jesus  Christ  is  the  Son  of  God."  And  when  the  Philippian 
jailor  rushed  with  trembling  anxiety  into  the  presence  of  the  Apostles, 
and  enquired  what  he  should  do  to  be  saved,  the  Apostles  answered, 
"  Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved."  But  be- 
lieving in  Christ  is  something  more  than  the  bare  acknowledgment  of 
the  truth  that  he  is  the  Son  of  God  and  the  Saviour  of  the  world.  It  is 
not  only  an  act  of  the  understanding,  as  some  maintain — the  simple  assent 
of  the  mind  to  the  gospel,  on  perceiving  the  evidence  of  its  truth — but  an  act 
of  the  will  also,  an  exercise  of  the  heart,  embracing  the  truth,  because  it  is 
seen  to  be  intimately  connected  with  our  own  best  interests,  and  trusting 
in  the  object  revealed  from  a  clear  perception  of  the  suitableness  and 
perfect  sufficiency  of  that  object.  Hence  it  is  called  a  fleeing  to  Christ, 
a  coming  to  him,  a  looking  to  him,  a  receiving  him,  eating  his  flesh  and 
drinking  his  blood — expressions  denoting  not  merely  the  knowledge  of 
him  as  the  divinely  appointed  propitiation  for  sin,  but  a  personal  appli- 
cation to  him  under  a  conviction  of  our  unworthiness  and  guilt — a  re- 
nunciation of  all  self-righteousness,  and  an  exclusive  dependence  on  his 
mediation  and  intercession,  as  the  only  way  whereby  we  can  be  delivered 
from  the  wrath  to  come.  To  be  sound  in  the  faith,  we  must  not  only 
know  that,  through  him  and  him  alone,  pardon  and  acceptance  can  flow 
to  the  guilty,  for  the  devils  believe  this  and  tremble.  To  be  sound  in 
the  faith,  we  must  do  something  more  than  admit  that  Christ  poured  out 
his  soul  unto  the  death  for  sinners — we  must  do  something  more  than 
indulge  the  hope  that  we  shall,  or  the  wish  that  we  may,  be  saved  by 


REV.  ALEXANDER  W.  BROWN.  V 

him,  for  multitudes  have  thus  assented  and  hoped  and  wished,  who  have 
gone  into  eternity  with  a  lie  in  their  right  hand.  We  must  feel  that  we 
stand  in  need  of  the  salvation  which  he  offers — we  must  be  brought  to 
perceive  that  he  is  a  Saviour  suited  in  all  respects  to  our  ruined  circum- 
stances, and  that  in  him  there  is  treasured  up  a  fulness  from  which 
alone  all  our  spiritual  wants  can  be  supplied.  We  must  see  that  there 
is  utter  inefficacy  in  every  other  means  for  our  deliverance  ;  that,  with- 
out the  shedding  of  his  blood,  there  can  be  no  remission  of  sin  ;  that, 
except  in  the  infinitely  meritorious  sacrifice  which  he  presented  to  his 
Father  in  the  room  of  his  people,  there  is  no  refuge  from  the  storm,  and 
no  covert  from  the  tempest  of  the  divine  wrath  to  which  we  are  exposed. 
We  must  be  divested  of  all  trust  in  ourselves,  and  receive  and  rest  upon 
his  righteousness,  as  revealed  in  the  Gospel,  for  the  pardon  of  our 
sins  and  for  the  acceptance  of  our  persons  as  righteous  in  the  sight  of 
God  for  salvation. 

This  faith  is  the  gift  of  God.  No  man  can  come  to  Christ 
except  the  Father  draw  him.  No  man  can  call  Christ  Lord,  but 
by  the  Holy  Ghost.  The  arm  of  the  Lord  must  be  revealed  before 
a  sinner  will  believe  his  report  or  set  his  seal  to  the  truth  of  the  record 
which  he  has  given  of  his  Son.  If  the  heart  be  opened  to  receive  him, 
it  is  God  who  by  his  Spirit  opens  the  heart — if  the  withered  hand  be 
stretched  out  to  lay  hold  of  him,  it  is  divine  strength  that  enables  it  to 
make  the  effort — if  the  eye  perceive  his  excellence  and  glory,  it  is  the 
light  of  heaven  that  has  purged  the  spiritual  vision.  God,  in  the  cove- 
nant entered  into  with  Christ,  promises  that  a  seed  shall  be  given  to 
him.  But  how  can  he  perform  this  promise  unless  he  be  Lord  and 
master  of  the  human  will,  and  have  power  to  turn  it  whithersoever  he 
pleases.  Those  who  say  that  man  has  power  to  believe  in  Christ  when 
he  will  turn  this  covenant  into  mockery,  and  virtually  say  that  the  pro- 
mise made  by  the  Father  is  one  which  he  has  no  power  to  fulfil.  To 
say  that,  by  this  covenant,  Christ  was  to  lay  down  his  life  for  sinners, 
and  to  give  his  life  a  ransom  for  many,  and  to  leave  all  the  success  of 
his  mighty  undertaking  dependant  on  the  sinner's  will — that  he  was  to 
lay  down  the  complete  price  for  the  redemption  of  the  slaves  of  Satan 
and  sin,  and  that  yet  the  slaves  were  to  be  left  to  follow  or  abandon  at 
pleasure  their  former  master — what  is  this  but  to  cast  a  sinful  reflection 
on  the  wisdom  and  power  of  both  parties  in  the  covenant,  and  to  invest 
feeble  and  sinful  man  with  power  to  defeat  the  purposes  of  God. 

Let  those  present,  who  have  been  made  partakers  of  the  gift  of  faith 
in  Christ,  who  have  by  grace  become  the  subjects  of  his  healing  power, 
seek,  in  the  exercise  of  faith,  to  cleave  closely  to  him.  For  remember,  bre- 
thren, that  without  the  distinct  and  vigorous  acting  of  this  holy  principle, 


10  FREE  CHURCH  PULPIT. 

you  will  find  yourselves  in  a  languid  sickly  condition.  This  is  the 
power  which  sets  and  keeps  in  motion  all  the  other  graces  of  the  Chris- 
tian character.  Just  as  the  spring  in  a  watch  moves  the  wheels  within 
and  the  hands  on  the  dial-plate  without — just  as,  if  the  spring  he  "broken, 
there  can  be  no  motion  at  all,  or,  if  it  lose  aught  of  its  elasticity,  the 
motion  must  be  irregular  and  defective,  so,  when  faith  is  strong,  it  will 
infuse  vigour  and  earnestness  into  all  we  do ;  while,  on  the  contrary,  if 
it  be  weak,  we  will  be  dull  and  spiritless  in  the  service  of  God.  Man 
must  act  in  religion  either  by  faith  or  fancy.  The  strength  of  the  latter 
may  make  some  start  toward  heaven,  and  impart  a  kind  of  relish  for  its 
enjoyments,  but  nothing  can  enable  them  to  hold  on  save  this  one  thing 
— to  believe.  And  the  experience  of  all  who  have  known  anything  of 
this  new  and  living  way  of  salvation  goes  to  prove,  that,  according  as 
their  faith  increased  or  diminished,  there  was  a  corresponding  increase 
or  diminution  in  their  spiritual  progress,  comfort,  and  joy.  There  can- 
not but  be,  when  our  faith  is  weak,  a  perpetual  languishing  and  sickness 
of  soul.  All  our  life  is  to  be  obtained  from  the  Lord  Jesus  Christ,  in 
whom  it  is  treasured  up  as  light  in  the  sun  or  as  water  in  the  plenteous 
spring.  But  what  avails  such  fulness  in  him,  if  we  have  not  access  to  it  ; 
and  there  is  no  access  without  faith.  It  is  faith  alone  which  conveys  all 
vital  influences  from  him  to  us.  If  these,  which  faith  alone  can  bring; 
come  not  down,  we  can  no  more  grow  and  flourish  than  the  choicest  vine 
without  the  warmth  of  the  sun  or  the  gentle  showers  of  the  teeming  cloud. 
It  is  the  best  friend  of  the  saint  in  all  his  dark  and  dismal  hours,  assur- 
ing him  of  his  way,  restoring  him  when  he  turns  aside,  and,  when  ready  to 
faint  by  the  length  of  his  journey  or  the  roughness  of  the  road,  imparting 
strength  to  enable  him  to  surmount  all  obstacles  and  to  hold  on  his  way 
rejoicing.  It  is  singularly  useful  when  afflictions  abound — when  our 
souls  are  overwhelmed  and  in  perplexity — and  whenhorrors  encompass  us 
on  every  side.  When  the  tempest  rages — when  the  ocean  seems  blended 
with  the  sky — and  when  every  billow  of  our  sea  of  troubles  threatens  to 
bury  us  in  its  bosom,  faith  is  the  star  to  guide  us  to  the  fair  haven — -. 
to  the  port  of  peace.  Just  as  the  stcrm-tossed  mariners,  when  a  certain 
constellation  gleams  through  the  dark  clouds,  are  encouraged  to  hope 
that  the  raging  elements  will  soon  subside  into  a  calm,  so  does  faith 
bear  up  our  hearts  when  the  waves  of  affliction  roll  over  us,  till  we  are 
brought  to  a  safe  retreat — till  our  feet  be  firmly  planted  on  the  Rock  of 
Ages.  It  proves  a  shield  for  repelling  the  temptations  by  which  we  are 
assailed.  It  can  quench  the  flames  of  nature's  lust,  and  extinguish  the 
poisoned  darts  of  hell.  The  soul,  under  its  influence,  can  rise  above  the 
world — pierce  the  vault  of  heaven — with  mysterious  search  discover 
more  surpassing  glories  beyond  the   starry  sphere — drink  of  the  pure 


REV.  ALEXANDER  \V.  BROWN.  11 

river  of  the  water  of  life  that  issues  from  beneath  the  eternal  throne,  and 
join,  in  anticipation,  in  those  deep  songs  of  joy  that  make  glad  the  Jeru- 
salem above,  the  city  of  the  great  King. 

And  look  to  yourselves,  ye  who  have  been  in  Christ's  presence,  and  have 
heard  Christ's  gracious  voice,  but  who  have  not  yet  pressed  forward  to 
touch  him,  because  you  have  been  insensible  to  your  disease,  and  have  had 
no  desire  to  be  made  whole.  If  you  perish,  it  will  be  because  you  would  not 
come  to  him  that  you  might  have  life.  And,  in  the  day  of  final  reckoning, 
there^will  be  many  that  will  rise  up  against  you.  The  Jew  may  say,  "  I  was 
burdened  with  a  legal  yoke,  which  neither  I  nor  my  fathers  were  able  to 
bear."  He  may  complain  that,  in  the  best  of  their  sacrifices,  the  smoke 
filled  their  temple,  provoking  the  worshippers  to  weep  for  a  clearer  mani- 
festation. He  may  say,  we  could  but  grope  after  Christ,  your  eyes  were 
dazzled  with  his  unclouded  brightness — we  had  but  an  old  edition  of 
the  covenant  of  grace  written  in  characters  which  we  could  with  diffi- 
culty decipher  ;  you  had  that  covenant  in  its  clearest  form,  and  our  re- 
jection of  it  as  a  lesson  to  you  to  close  with  its  gracious  offers.  Had 
one  of  your  days  of  the  Son  of  Man  been  granted  to  us,  we  would  not 
have  neglected  so  great  salvation."  "  And  I,"  the  poor  heathen  may  say, 
"I  perish  without  hope  of  reconciliation,  and  have  sinned  only  against  the 
covenant  of  works.  I  never  heard  of  a  gospel  covenant,  nor  of  the  way 
of  life  through  Christ.  Had  I  heard  but  once  such  tidings  as  those  to 
which  you  have  listened,  had  mercy  been  but  once  pressed  upon  ray  ac- 
ceptance, I  should  not  have  been  here.  But,  alas  !  I  never  had  so  much  as 
one  offer  of  grace."  "  Such  has  not  been  the  case  with  us,"  you  must  re- 
ply. We  were  favoured  with  these  privileges — we  were  faithfully  warned 
of  the  danger  of  sin — our  guilt  was  forced  upon  our  consciences — the 
necessity  of  fleeing  to  Christ  was  urged  upon  us  ;  but  we  wilfully  per- 
sisted in  sin — we  resolved  to  have  nothing  to  do  with  Christ.  We  could 
not  endure  to  hear  his  gospel ;  and  all  the  hell  we  had  on  earth  was  that 
we  could  not  sin  in  peace."  Satan  himself  may  say,  "  it  is  true,  that,  ever 
since  my  fall,  I  have  been  rebelling  with  a  high  hand  against  God,  and 
seeking  to  defeat  his  purposes  of  mercy,  and  to  involve  mankind  in  the 
same  guilt  and  misery  with  myself.  But,  when  he  drove  me  from  his 
glorious  presence,  he  said  there  would  be  no  salvation  for  me.  I  have 
lived  during  various  dispensations  of  grace — I  have  seen  sacrifices  offered 
for  sin — I  have  beheld  Christ  himself  in  the  flesh — I  have  heard  his 
gospel  preached  ;  but  what  effect  could  all  this  have,  save  to  increase 
my  malice  and  inflame  my  rage  ?  I  had  no  interest  in  his  merciful  ar- 
rangements— I  heard  him,  as  it  were,  saying  to  me,  "Look  here,  ac- 
cursed spirit  !  I  have  provided  a  remedy  for  sin,  but  not  for  your's — I 
will  pity  and  save  some  of  those  whom  you  hare  sought  to  ruin,  but  on 


12  FREE  CHURCH  PULPIT. 

you  I  will  have  no  mercy,  you  are  reserved  in  chains  of  darkness  to  the 
judgment  of  the  great  day."  "  Woe  is  us,"  you  will  reply.  "  We  had  a 
remnant  of  the  covenant  of  works  as  well  as  the  heathen — we  had  all  the 
discoveries  of  God  in  the  law  which  the  Jews  ever  had — we  were  placed 
under  a  better  dispensation  than  were  accursed  spirits  before  their  fall. 
The  gospel  of  the  grace  of  God  was  presented  to  us  and  urged  upon  us; 
and,  therefore,  O  poor  Jew  !  whatever  may  be  said  against  your  breach 
of  the  covenant,  a  thousand-fold  more  may  be  said  against  ours.  What- 
ever, O  wretched  pagan  !  may  be  said  against  your  sins,  much  more 
against  ours.  Whatever,  O  hopeless  outcasts  from  the  divine  mercy ! 
whatever  aggravations  attend  your  apostacy,  they  are  white  as  snow 
compared  with  those  which  characterize  ours.  We  are  the  most  infatu- 
ated rebels  that  ever  waged  war  against  the  grace  of  God.  ' 

"Turn  ye,  then,  turn  ye,  for  why  will  ye  die?"  God  is  love.  He 
has  no  pleasure  in  your  death.  Christ  is  waiting  to  be  gracious.  He 
calls  upon  you  to  come  to  him.  "  The  Spirit  and  the  bride  say  come, 
and  let  him  that  heareth  say  come  ;  and  let  him  that  is  athirst  come  ; 
and  whosoever  will,  let  him  come  and  take  of  the  wster  of  life  freely.' 
And  now,  as  "  ambassadors  for  Christ,  as  though  God  did  beseech  you  by 
us,  we  pray  you,  in  Christ's  stead,  be  ye  reconciled  unto  God."' 


(   13    )    <:» 


\  OGIC, 

LECTURE    II. 


THE  EPISTLE  OF  CHRIST. 

BY  THE  REV.  JAMES  C.  BURNS,  KIRKLISTON. 

"  Te  are  our  Epistle,  written  in  our  hearts,  known  and  read  of  all  men  :  Forasmuch  as  ye 
arp  manifestly  declared  to  be  the  Epistle  of  Christ  ministered  by  us,  written  not  with  ink-, 
but  with  the  Spirit  of  the  living  God;  not  on  tables  of  stone,  but  in  fleshy  tables  of  the 
heart."— 2  Cor.  iii.  2-3. 

(Preached  after  a  Communion.) 

"Ye  are  the  Epistle  of  Christ."  It  is  not  said  ye  ought  to  be,  or  ye 
profess  to  be,  but  "  ye  are."  This  is  your  name,  your  distinction,  your 
privilege.  If  ye  truly  belong  to  Christ,  if  ye  are  his,  ye  are  his  "  epistle." 
Christ  himself  is  "  the  Word,"  who  was  "  with  God,  and  was  God,"  and 
is  with  God  again;  the  Revealer  of  the  Father,  his  image;  and  Christ's 
people,  now  that  he  is  absent,  are  his  "  epistle'''' — by  whom  "  the  Word" 
speaks,  by  whom,  in  his  absence,  he  is  represented  ;  who  form  the  me- 
dium of  communication  between  him  and  the  rest  of  mankind,  "  the 
world"  that  knows  him  not.  The  title  thus  conferred  on  them  is  very 
descriptive,  full  of  truth  and  beauty,  and,  as  illustrated  in  the  passage 
we  have  read,  may  suggest  some  interesting  views  both  of  Christian 
privilege  and  practice. 

An  epistle  or  letter,  when  you  receive  or  get  a  sight  of  one,  instantly 
fixes  your  attention,  and  raises  a  variety  of  questions  respecting  it — 
such,  e.  g.  as  the  following: — Who  is  the  letter  from?  Who  is  the 
writer  of  it — the  same  hand  or  another  ?  What  is  it  written  upon,  and 
how  ?  What  does  the  letter  say  ?  To  whom  is  it  addressed  ?  For 
whose  use  is  it  intended  ?  Now,  to  each  of  these  epiestions  the  Apostle 
here  supplies  an  answer,  in  reference  to  "  the  Epistle  of  Christ." 

I.  The  Authorship  of  the  Epistle,  "  Ye  are  the  epistle  of  Christy 
Christ  is  the  author  of  the  epistle — it  emanates  from  him — it  is  his  pro- 
duction— it  is  his.  "  Ye  are  our  epistle,  forasmuch  as  ye  are  the 
epistle  of  Christ,"  as  if  he  had  said,  "  any  interest  we  may  have  in 
you — any  relation  in  which  we  may  stand  toward  you,  arises  out  of,  and 
is  subordinate  to,  the  interest  ye  have  in  the  Lord  Jesus,  and  the  rela- 
tion in  which  ye  stand  to  him  !" 

No.  106. — Lect.  2.  vol.  in. 


14  FREE  CHURCH  PULPIT. 

Thus  we  are  reminded  how  close  and  endearing  that  relationship  is, 
which  connects  Christ  and  his  people  mutually  together.  Each  of  them 
is  as  nearly  connected  with  him,  as  a  letter  is  with  the  person  whose 
letter  it  is — so  nearly  that  you  can  scarcely  imagine  anything  nearer — 
that  you  cannot  even  in  idea  separate  between  the  one  and  the  other  ! 
A  man's  letters  are  just  himself — -his  missives — his  representatives,  by 
which,  though  absent,  he  is  virtually  present — by  which,  though  distant, 
he  is  brought  near — by  which,  "being  dead,  he  yet  speaketh !" — by 
which  he  may  be  present  in  many  places  at  one  and  the  same  time,  and 
by  which  his  life  may  be  prolonged  for  generations  after  he  is  gone  ! 
There  are  letters  now  extant  in  the  world  which  have  been  circulating 
for  nearly  2000  years — the  letters  of  Pliny  the  younger — the  "  Epistles 
of  Paul ;"  and  by  means  of  them  their  authors  are  living  still.  Pliny 
lives  as  a  companion  to  the  scholar,  Paul  as  a  companion  to  the  saint  ; 
and  with  him  survive  his  elder,  nor  less  honoured  brethren,  Peter,  James, 
and  John,  all  of  whom  we  know — with  whom  we  are  privileged,  if  we 
choose,  to  hold  daily  converse.  So,  in  his  believing  people,  as  his  "  epis- 
tle," Christ  lives  ;  though  absent,  distant,  dead,  he  still  speaks  and  acts, 
and  hither  and  thither  circulates  himself,  so  to  speak,  through  the  world. 
"  He  asked  life  of  the  Father,  and  it  was  given  him.  even  length  of  days 
for  ever  and  ever  !"  "  The  King's  life  has  been  j>rolonged,  and  his  years 
for  many  generations."  His  people  are  himself,  for  he  lives  in  them! 
He  lived  in  those  Corinthians  who  are  here  addressed,  who,  from  being 
the  slaves  of  sensuality  and  sin,  the  very  "  epistle"  of  the  wicked  one, 
became  his  humble,  holy,  happy  disciples,  for  they  were  washed,  sancti- 
fied, and  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of 
our  God."  He  lived,  too,  in  those  disciples  of  his  at  Damascus,  for 
whose  safety  he  interposed,  when  he  said,  "  Saul,  Saul,  why  persecutest 
thou  me  ?" — He  lived,  nor  only  lived,  but  laboured,  and  suffered,  and 
triumphed  in  that  same  Saul  himself,  "  who  also  was  called  Paul,"  for, 
says  he,  "  To  me  to  live  is  Christ,"  i.  e.  "  to  me  to  live,  is  Christ  to  live'" — 
';  Christ  liveth  in  me."  And  in  writing  to  the  Colossians,  the  same  apos- 
tle further  affirms  it  to  be  experimentally  the  very  sum  of  gospel  truth, 
the  grand  comprehensive  theme  of  the  gospel  ministry  everywhere,  that 
Christ  lives,  not  only  for  his  people,  representing  them,  but  in  his  people, 
they  representing  him — "  the  mystery  which  hath  been  hid  from  ages 
and  from  generations,  is  now  made  manifest  to  his  saints.  To  whom  God 
would  make  known  what  is  the  riches  of  the  glory  of  this  mystery  among 
the  Gentiles,  which  is,  Christ  in  you.1'     (Col.  i.  26-27.) 

Dear  brethren,  do  ye  understand  this  "  mystery  ?"  do  ye  know  any 
thing  by  experience  of  this  blessed  union — this  double  union,  you  in 
PWUt,  Christ  in  you  ?  "  Examine  yourselves  whether  ye  be  in  the  faith, 


REV.  JAMES  C.  E'JRNS.  15 

prove  your  own  selves.     Know  ye  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you,  except  ye  be  reprobates  ?" 

It  might  here  be  noticed  also,  that  the  expression  before  us  indicates 
not  only  the  close  relation  between  Christ  and  his  people,  but  the  close 
relation  subsisting  amongst  them  mutually  towards  one  another  ;  they 
are  not  the  "  epistles  of  Christ,"  as  if  many,  but  "  the  epistle,"  only 
one  ;  "  of  him  the  whole  family  in  heaven  and  earth  is  named  !"  And 
there  is  not  only  here  the  unity  of  the  Church  of  Christ,  its  unity  in  him, 
but  its  perpetuity  also,  for  the  epistle  of  Christ  is  one  which  dates  as  far 
back  as  the  beginning  of  the  world's  history,  and  shall  never  be  sealed 
up  till  it  close  ! 

II.  But  who  is  the  writer  of  this  Epistle  ?  Sometimes,  you  know,  the 
writer  of  a  letter  is  a  different  person  from  the  author  of  it.  Paul  says, 
at  the  close  of  his  Epistle  to  the  Galatians,  "Ye  see  how  large  a  letter 
I  have  written  with  mine  own  hand,''' — implying,  that  he  had  frequently 
employed  a  substitute— an  amanuensis  ;  but  implying  also,  that  the  let- 
ter was  equally  his,  whether  it  was  in  his  hand- writing  or  not — that  he 
was  still  the  author  of  it.  So,  "  the  epistle,"  of  which  Christ  is  the  au- 
thor, is  here  said  to  be  written  with  or  by  "  the  Spirit  of  the  living 
God."  He  is  the  agent  by  whom  the  work  is  clone — it  being  his  pecu- 
liar function,  in  the  economy  of  grace,  to  speak,  to  write,  to  act,  under 
the  guidance,  at  the  dictation  of  another — "  to  proceed  from  the  Father 
and  the  Son."  This  was  what  Jesus  intimated  to  the  disciples  before 
he  left  them,  when  he  said,  referring  to  "  the  Comforter,  which  is  the 
Holy  Ghost,"  (John  xvi.  13),  "  He  shall  not  speak  of  himself;  but 
whatsoever  he  shall  hear,  that  shall  he  speak.  He  shall  glorify  me  : 
for  he  shall  receive  of  mine,  and  show  it  unto  you.  All  things  that  the 
Father  hath  are  mine  :  therefore  said  I,  that  he  shall  take  of  mine,  and 
shall  show  it  unto  you."  And  their  experience  corresponded  with  this  inti- 
mation. So  long  as  Jesus  was  in  the  world,  he  might  be  said  to  write  all 
his  letters  himself.  "  The  Holy  Ghost  was  not  then  given,  because  that 
Jesus  was  not  yet  glorified."  The  work  of  conversion,  so  far  as  it  visibly 
proceeded  under  the  Saviour's  ministry,  was  his  own  immediate  work. 
Every  one  of  the  disciples  received  his  call  from  him.  The  "  five  hun- 
dred brethren,"  to  whom  he  showed  himself  alive  after  his  passion,  were 
those  to  whom  he  had  spiritually  revealed  himself  before  it ;  and  "  last 
of  all,"  says  Paul,  "  he  was  seen  of  me  also,  as  of  one  born  out  of  due 
time" — while  the  Author  was  present,  his  deputy  was  unseen. 

But,  when  Jesus  went  away,  the  Comforter  came,  and  ever  since  the 
work  of  enlightening  and  converting  human  souls  has  been  peculiarly, 
pre-eminently  his.     "  The  epistle"  is  in  his  hand-writing — every  line, 


16  FREE  CHURCH  PULPIT. 

every  letter  of  it  is  inscribed  by  him.  It  is  a  living  epistle,  and  the  life 
is  breathed  into  it  by  him — for  he  is  the  "  Spirit  of  the  living  God."  It 
is  He  who  quickens  the  dead  soul  at  first,  and  who  preserves  it  alive  af- 
terwards. Its  animation,  its  warmth,  its  growth,  its  energy,  its  useful- 
ness are  all  derived  from  him.  "  He  begins  the  good  work,  and  he  per- 
forms it,  until  the  day  of  Jesus  Christ."  All  the  real  living  religion 
that  is  now  abroad  in  the  world  is  the  Holy  Spirit's  work.  Where  he  is 
present,  in  a  church,  among  a  people,  in  a  soul,  there  is  life.  Where 
he  is  absent,  though  there  may  be  every  thing  else  that  bears  the  sem- 
blance or  the  name  of  religion,  there  is  only  death. 

To  illustrate  this  truth,  and  show  the  preciousness  of  it,  is  the  apos- 
tle's design,  in  the  remaining  part  of  this  chapter — to  show  what  a  pri- 
vilege it  is  for  us  that  we  have  been  placed  under  "  the  ministration  of 
the  Spirit."  The  ministry  of  Moses  was  glorious — the  ministry  of 
Christ  was  more  glorious  ;  but  the  ministry  of  the  Spirit  is  the  most 
glorious  of  all.     It  is  "  the  glory  that  excelleth." 

III.  But  hoiv  does  the  Spirit  work  ?  What  materials — what  imple- 
ments does  he  use  ? 

Every  epistle  implies  the  use  of  three  things — paper,  ink,  and  pen, 
and  reference  is  here  made  to  each. 

1.  "Ye  are  the  epistle  of  Christ,  written  not"  on  paper,  nor  "on  tables 
of  stone,"  as  the  epistle  of  Moses  was,  the  law,  "  the  ministration  of 
death,"  but  "  in  fleshy  tables  of  the  heart."  The  religion  of  the  New 
Testament  is  a  spiritual  religion.  Its  seat  and  its  centre  of  influence  is 
in  the  heart,  deep  among  its  warmest  affections.  It  is  there  that  its 
power  is  felt,  and  its  pleasures  are  enjoyed ;  and  it  is  because  the  in- 
scription of  its  blessed  truths  is  written  there,  that  "  the  epistle  of 
Christ"  is  at  once  so  perfect  and  so  durable.  It  is  perfect,  or  rather  only 
it  is  complete — complete  at  once — complete  in  every  copy  of  it — com- 
plete in  all  its  parts,  though  perfect  in  none — for  it  is  "  the  whole  man" 
that  receives  the  Divine  impress  ;  and  it  is  durable — durable  as  the 
soul  itself — "  the  tables  of  the  heart"  are  imperishable. 

2.  The  ink.  "  Ye  are  written,"  says  the  apostle,  "  not  with  ink"  as 
other  epistles  are — not  with  ink  merely,  for  ink  merely  touches  and  traces 
the  surface — "but  with  the  Spirit  of  the  living  God."  It  is  the  truth  of 
the  Gospel — the  truth  that  relates  to  Christ,  by  which  sinners  are  con- 
verted and  saints  edified — by  which  the  work  of  inscription  is  done.  But 
that  truth  of  itself  is  powerless  to  reach  farther  than  the  understanding 
or  the  conscience  of  those  to  whom  it  is  addressed.  It  has  no  power  to 
reach  below  the  surface — to  touch  "  the  fleshy  tables  of  the  heart."  It 
not  only  does  not  itself  convey  life ;  its  tendency  rather  is  to  con- 


REV.  JAMES  C.  BURNS.  17 

firm  and  deepen  the  slumber  of  spiritual  death  —  "  the  letter  kil- 
Icth  ;  but  the  Spirit  giveth  life,"  (v.  6)  :  when  he  takes  the  Word 
and  applies  it,  he  makes  it"  quick,"  that  is,  living ;  and  so  it  becomes 
"  powerful,  sharper  than  any  two-edged  sword,  piercing  even  to  the 
dividing  asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow,  and 
is  a  discerner  of  the  thoughts  and  intents  of  the  heart."  The  truth  of 
the  Gospel,  then,  having  become  a  living  truth,  and  the  tables  of  the 
heart  prepared  for  it  being  "  fleshy,"  warm,  susceptible,  living  too, 
the  inscription  of  the  one  upon  the  other  becomes  an  easy  thing,  and, 
once  written,  as  with  ink  of  the  Spirit's  own  manufacture,  the  writing 
remains,  distinct,  all-pervading,  indelible. 

3.  The  pen.  To  this  the  apostle  alludes,  when  he  says,  "  Ye  are  the 
epistle  of  Christ  ministered  by  us,"  by  us  who  have  preached  the  gospel 
to  you,  whom  "  God  hath  made  able  ministers  of  the  New  Testament, 
not  of  the  letter,  but  of  the  Spirit,  for  the  letter  killeth,  but  the  Spirit 
giveth  life,"  (v.  6).  It  was  to  the  ordinance  of  a  gospel  ministry  that 
the  Corinthians  instrumental^  owed  their  conversion  ;  and  thus  we  are 
reminded  how  precious  an  ordinance  that  is,  and  how  much  we  ought  to 
prize  it !  "  The  Spirit  of  God  maketh  the  reading,  but  especially  the 
preaching  of  the  word,  an  effectual  means  of  convincing  and  converting 
sinners,  and  of  building  them  up  in  holiness  and  comfort  through  faith 
unto  salvation."  "  It  pleases  God  by  the  foolishness  of  preaching  to  save 
them  that  believe." 

Yet  how  valueless  and  fruitless  a  thing  is  it,  when  unaccompanied  by 
his  blessing !  How  entirely  dependent  the  ablest  minister  of  Christ  is  ! 
Paul  here  alludes  to  his  own  labours,  and  his  own  success  ;  yet  though  he 
could  speak  with  such  confidence  of  the  souls  that  he  had  won — of  the 
"  living  epistles  that  had  been  ministered  by  him" — mark  at  the  same 
time  his  deep  humility.  He  reminds  his  believing  brethren,  that 
though  he  had  been  employed  in  the  work  of  inscribing  those  epistles, 
oftener  employed  and  more  honoured  than  any  other  man  before  or 
since,  it  was  not  as  the  author  of  one  of  them,  nor  yet  as  the  amanuensis, 
but  simply  as  the  instrument — the  pen  !  "  Not  that  we  are  sufficient 
of  ourselves,  to  thinh  any  thing  as  of  ourselves,  but  our  sufficiency  is  of 
God,"    (verse  5.) 

IV.  Having  thus  traced  the  process  by  which  "  the  epistle  of  Christ" 
is  produced — the  process  of  its  composition — the  question  next  arises, 
What  is  the  subject  matter  of  the  epistle  ?  What  does  the  letter  say  'i 
That  which  you  expect  to  find  in  a  letter,  is  the  mind  of  its  author — 
what  he  thinks,  how  he  feels  ;  not  his  mind  only,  but  his  heart.  It  is  as 
a  substitute  for  congenial  personal  converse  that  you  value  it ;  if  it  wants 


18  FREE  CHURCH  PULPIT. 

the  ease  and  affability  of  such  converse,  it  is  of  little  value — if  it  wants 
the  truthfulness  and  sincerity,  it  is  of  no  value  at  all. 

Now,  Christ's  people  maybe  called  his  "  epistle'"  for  both  these  rea- 
sons. They  represent  to  their  fellow-men  both  the  mind  and  the  heart 
of  Christ — both  what  he  thinks,  and  how  he  feels.  He  thinks  and  feels 
through  them. 

1.  Says  the  Apostle,  "  we  have  the  mind  of  Christ" — we  know  it,  he 
has  revealed  it  to  us.  It  is  our  mind  because  it  is  his  !  Nor  was  this  privi- 
lege peculiar  to  him  and  his  inspired  fellow-apostles.  It  is  the  common 
privilege  of  all "  who  believe  on  Jesus  through  their  Word."  "Henceforth, 
I  call  you  not  servants,  for  the  servant  knoweth  not  what  his  Lord  doeth" 
— he  is  not  accustomed  to  be  admitted  to  his  Master's  confidence — "  but  I 
have  called  you  friends,  for  all  things  that  I  have  heard  of  my  Father,  I 
have  made  known  unto  you."  "  He  that  is  joined  to  the  Lord  is  one 
Spirit" — there  is  but  one  mind  as  it  were  between  them.  "  Ye  have  an 
unction  from  the  Holy  One,  and  ye  know  all  things." 

Christ's  mind  is  in  his  word — his  whole  mind,  at  least  as  much  of  it 
as  he  designs  at  present  to  make  known.  And  Christ's  word  is  the 
Christian's  rule — his  only  rule, — "He  cannot  go  beyond  the  Word  of 
the  Lord,  to  do  less  or  more  !"  Christ's  word  is  the  law  of  his  house- 
hold, to  which  all  its  members,  from  the  youngest  to  the  oldest,  have 
been  taught  to  submit — which  all,  likewise,  in  its  substance  at  least, 
have  been  taught  to  understand.  And  so  it  comes  to  pass,  there  is  but 
one  mind  pervading  the  entire  body,  "  one  Lord,"  and,  therefore,  "  one 
faith" — and  because  one  faith,  therefore  "  one  baptism  !"  Christ  lives 
in  his  people,  when  "his  words  abide  in  them." 

Does  he  then,  dear  brethren,  live  in  you  ?  Do  his  words  abide  in 
you  ?  Do  ye  think  like  him  ?  Ye  do,  if  ye  are  "his  epistle."  Ye  think 
as  he  did,  for  example,  about  sin — ye  think  as  he  did,  also,  about  salva- 
tion— ye  think  as  he  did  about  the  world,  for  ye  know  what  the  world 
thinks  of  him — ye  think  as  he  did  about  time — ye  think  as  he  did  about 
eternity  !     Do  ye  indeed,  yea  or  nay  ?     But, 

2.  Christ's  people  feel  as  he  does.  They  are  of  one  heart  with  him  ; 
and  in  as  far  as  they  are  so,  they  are  of  one  heart  with  one  another. 
His  heart  has  been  in  some  measure  transfused  into  them,  so  that  what  he 
loves,  they  love — what  he  hates,  they  hate — what  honours  him,  they 
rejoice  in.  There  is  a  mutual  sympathy  between  him  and  them — be- 
tween them  and  him.  "  He  is  formed  in  them,"  and  "  he  dwells  in 
their  hearts  by  faith." 

This  is  a  trying  test  of  our  Christianity,  but  it  is  a  true  one  ;  for  being 
written  on  "  the  fleshy  tables"  as  we  have  seen,  Christianity  is  essen- 
tially a  thing  of  the  affections.      Its  light  is  warm  as  well  as  clear — it 


REV.  JAMES  C.  BURNS.  19 

pervades  the  head  and  the  heart  together.  And  its  heat  as  well  as  its 
light  comes  from  Jesus  by  reflection, by  emanation  from  "the  sun."  True, 
indeed,  in  respect  of  degree — of  intensity — the  distance  between  Chrrt 
and  his  people — between  the  feeling  of  his  heart  and  theirs — is  immense 
is  immeasurable.  But  still,  so  far  as  they  do  feel,  their  affections  flow  in 
the  same  channel — the  same  heart  throbs  within  them  ;  and  however  faint 
or  indiscernable  at  times  its  pulsations,  that  heart  always  beats  true. 

Is  it  so,  brethren,  with  you  ?  It  was  love  which  filled  the  heart  of 
Jesus — love  to  God  and  love  to  men — love  to  his  Father — and  love  to 
those  "  whom  he  was  not  ashamed  to  call  his  brethren" — love  to  saints 
— love  to  sinners — love  especially,  and  tenderness,  gentleness,  graci- 
ousness,  to  convinced  sinners,  the  bruised,  the  broken-hearted,  the  heavy 
laden,  the  weary  !  "  Love  is  the  fulfilling  of  the  law."  Thus  he  ful- 
filled it — "it  was  written  within  his  heart.''  Has  it  been  written  in 
yours  ?  "  Every  one  that  loveth  is  born  of  God."  Every  one  loveth 
that  is  born  of  God.  Love  is  "  the  perfect  bond"  that  assimilates  and 
unites  the  whole  family  of  God.  The  sentiment,  the  very  soul  of  the  living 
epistle  of  Christ,  is  love." 

V.  The  destination  of  this  Epistle.  To  whom  is  it  addressed  ?  For 
whose  use  is  it  specially  intended  ? 

Every  letter  is  addressed  to  some  one  by  the  sender  of  it — it  is  de- 
signed to  convey  the  sentiments  of  the  one  mind  into  the  other — it  is  a 
communication,  and  sometimes  the  communication  is  of  such  a  nature 
that,  besides  its  original  and  private  purpose,  it  is  meant  for  the  public 
eye — for  wide  and  general  perusal.  Such  is  the  double  address  or  des- 
tination of  the  epistle  spoken  of  here.  It  is  intended,  first,  for  the 
benefit  of  the  Church,  and  next,  for  the  instruction  of  the  world. 

1.  "  Ye  are  our  Epistle  written  in  our  hearts."  The  Apostle  speaks 
here  in  the  name  of  his  fellow-labourers  as  well  as  in  his  own,  and  what 
he  says  is,  that  they,  the  believing  Corinthians,  were  to  them,  instead 
of  all  other  credentials — instead  of  all  other  "  letters  of  commendation" 
(verse  1),  either  to  them  or  from  them — they  were  living  proofs  of  the 
efficacy  of  a  preached  gospel — living  witnesses  to  "  the  excellency  of 
that  power  which  is  of  God,"  which  conveys  the  gospel  "  treasure"  into 
empty  perishing  souls,  albeit  the  vessels,  the  instruments  of  its  conveyance, 
are  so  unworthy  and  mean. 

Thus  we  are  reminded,  that  the  strength,  the  glory,  the  beauty,  of 
any  Church  of  Christ,  consists  in  the  number  of  living  members  that 
stand  on  its  roll  of  communion  ;  and  when  a  minister  of  Christ  can  reckon 
many  of  them,  or  any  of  them,  as  having  been  "  ministered  by  him,"  they 
are  the  rich  reward  of  his  labour — they  are  his  "glory  and  joy  !"     Thus 


20  FREE  CHURCH  PULPIT. 

also  we  are  reminded  that  the  honour  of  Christ,  and  so  the  reputation 
of  his  Church,  is  entrusted  to  the  keeping  of  each  individual  member  of 
it.  Each  copy  of  the  epistle  is  designed  to  represent  the  fair  original, 
and  it  is  just  by  the  multiplication  of  such  copies  that  the  original  be- 
comes more  widely  known — that  the  "  sweet  savour  of  his  knowledge  is 
made  manifest  in  every  place."  See  that  this  consideration  be  ever  pre- 
sent with  you,  "  brethren,  beloved  in  the  Lord,"  as  characteristic  of  your 
Christian  calling.  "  The  edifying  and  the  increase  of  the  body  depends 
on  the  effectual  working  in  the  measure  of  every  part — it  is  fitly  joined 
together,  and  compacted  by  that  which  every  joint  supplieth."  Each 
member  is  connected  with  every  other,  and  all  are  mutually  dependent. 
"  Now,  ye  are  the  body  of  Christ,  and  members  in  particular  !"     But, 

2.  This  "  Epistle"  is  designed  for  other  eyes  than  those  of  friends  and 
brethren.  "  Ye  are  our  epistle,  known  and  read  of  all  men,  forasmuch 
as  ye  are  manifestly  declared  to  be  the  epistle  of  Christ  ;"  intimating 
that  the  people  of  Christ  have  a  special  mission,  not  only  in  relation  to 
the  Church,  but  also  in  relation  to  the  world.  The  epistle  is  meant  for 
universal  perusal — to  be  looked  at,  to  be  studied,  to  be  scrutinized,  to 
be  copied,  to  be  written  over  again  !  Ye  are  "  in  the  midst  of  a  crooked 
and  perverse  nation  ;"  they  are,  so  to  speak,  your  next  door  neighbours, 
and  among  them  ye  are  to  "  shine  as  lights  in  the  world,  holding  forth 
the  word  of  life."  Those  who  know  Christ  are  to  make  him  known. 
"  Let  him  who  heareth  say,  Come  !'' 

Now,  a  letter  which  is  to  be  generally  read  must  be  both  legible  and 
intelligible — the  hand- writing  must  be  distinct,  and  the  language  must  be 
explicit,  requiring  neither  translation  nor  commentary — level  to  the 
capacity  of  all.  Just  such  ought  to  be  the  Christianity  of  the  peopk 
of  Christ ;  not  only  a  secret,  but  a  visible  thing  ;  "  the  writing  in  th< 
heart"  having  its  index  and  its  exhibition  in  the  history.  Your  life 
must  be  like  Christ's  outwardly,  as  well  as  your  sentiments  and  feelings 
inwardly,  if  ye  would  be  "  manifestly  declared"  to  be  the  epistle  of 
Christ,  and  for  this  obvious  reason,  that  there  is  nothing  else  which  men 
see — there  is  nothing  else  which  "  the  world  knoweth  ;"  or,  whatever  else 
they  see,  they  invariably  judge  of  and  estimate  everything  else  by  that. 
Our  Christianity  will  be  accounted  of,  whether  we  will  or  no,  not  by  what 
we  think  or  say,  but  by  what  we  do — not  from  what  we  seem  in  the 
sanctuary,  or  on  the  Sabbath,  or  at  the  sacrament,  but  from  what  we 
are  in  the  transaction  of  our  worldly  business,  in  the  every-day  inter- 
course of  life.  It  is  not  the  seal  upon  the  letter  that  men  judge  by,  nor 
yet  by  the  sentiment  or  the  style  of  it,  but  by  its  substance — by  its 
real,  practical  utility.  And  they  are  right  in  so  judging.  "  By  their 
fruits,"  said  Jesus  himself,  "  ye  shall  know  them."     "  Herein  is  my  Fa- 


REV.    JAMES    C.  BURNS.  21 

ther  glorified  that  ye  bear  much  fruit,  so  shall  ye  be,:'  so  shall  ye  be 
proved,  "  manifestly  declared  to  be  my  disciples,"  "  known  and  read  of 
all  men,"  as  such.  This  is  a  language  which  needs  no  translation,  no 
interpretation  ;  men  of  every  tongue  can  understand  it — it  is  the  only 
true  universal  language.  The  epistle  of  Jesus  Christ  is  just  Christianity 
adapted,  made  plain  to  the  intelligence  of  the  world. 

Dear  brethren,  what  say  ye  now  to  this  delineation  of  what  "  ye  are." 

1.  Does  it  stagger  some  of  you,  and  stir  within  you  the  uncomfortable 
doubt,  whether,  if  this  be  true,  ye  may  not  have  been  hitherto  mistaken 
altogether  in  supposing  that  you  are  Christians  ?  It  were  well  if  it 
did,  for  unquestionably  there  are  many  who  labour  under  such  a  delu- 
sion, in  respect  to  whom  there  can  be  no  doubt  at  all ;  and  it  is  very 
possible  that  case  may  be  yours.  You  cannot  make  the  discovery  too 
soon — you  cannot  cherish  the  doubt  too  anxiously.  A  man  can  never 
suffer  in  the  end  from  being  undeceived  :  however  painful  the  process 
in  the  meantime  ;  truth  is  always  safe,  however  grievous.  The  safety  of 
a  sinner  may  he  said  to  turn  on  his  being  really  convinced  that  he  is  in 
danger — on  the  discovery  of  his  being  lost.  But  this  test,  while  it  is 
fitted  to  help  to  that  discovery,  may  help  also  to  another,  viz.,  to  the 
discovery  of  the  way  by  which  your  mistake  may  be  rectified,  by  which 
ye  may  become  what  hitherto  ye  have  only  seemed !  for  it  tells  you  of 
"the  Spirit  of  the  living  God,"  who  quickeneth  the  dead,  and  maketh 
those  things  that  be  not  as  though  they  were — who  abideth  in  the 
Church  for  ever  ;  it  tells  you  that  this  Spirit  is  in  the  gift,  at  the 
disposal  of  the  Lord  Jesus,  who  is  the  friend  of  sinners — it  tells  you 
that  it  is  "  through  the  word  which  by  the  gospel  is  preached  unto  you'' 
that  the  Spirit  works — that  Christ  draws  sinners  to  himself — and  so 
it  tells  you,  that  you  have  but  to  receive  the  word,  as  did  the  Corin- 
thians, into  your  heart — you  have  but  to  submit  yourselves,  as  they 
did,  to  its  moulding  and  transforming  influence  ;  you  have  but  to  close 
with  Christ,  from  whom  the  Spirit  comes,  as  he  offers  himself  to  you 
in  the  gospel,  in  order  to  pass  through  their  experience,  and  to  attain 
their  distinction,  to  be  "  washed,  and  so  justified," — and  if  justified,  then 
also  "  sanctified,"  conformed  to  the  image  of  God's  dear  Son!  "the 
genuine  epistle  of  Christ !" 

2.  Or,  perhaps,  there  are  some  of  you,  who,  though  not  so  much  alarm- 
ed, yet  cannot  but  feel  ashamed  and  humbled  in  listening  to  such  a  re- 
presentation— ashamed  and  humbled  in  the  thought,  that  at  the  very  best 
it  is  so  partially  true,  that  though  you  do  desire  to  be  like  Christ,  you 
are  yet  so  very,  very  far  from  having  reached  that  attainment,  your 
progress  is  so  very  slow.     It  may  be,  that  besides,  you  have  to  lament 


22  FREE  CHURCH  PULPIT. 

manifold  blots  and  blemishes,  as  having  disfigured  you  in  times  past, 
mating  the  copy  so  unfaithful  to  the  original,  that  the  resemblance  has 
often  been  indiscernible — that  the  more  you  become  acquainted  with 
the  original,  you  seem  the  farther  away  from  it,  and  assimilation  to  it 
becomes  the  more  hopeless,  —  that  however  beautiful  in  theory  the 
representation  of  the  text  may  be,  you  cannot  help  feeling,  as  often  as 
you  look  into  that  dark,  foul  heart  of  yours,  which  Satan  is  so  busy  in 
seeking  to  inscribe  with  the  features  of  his  own  dark  and  hateful  image, 
the  actual  realization  of  it  is  a  thing  well-nigh  impossible. 

It  is  well,  again,  if  such  be  the  effect  of  it.  You  cannot  be  too  deeply 
humbled — too  thoroughly  self-emptied  and  abased.  Doubtless,  those 
very  Corinthians,  who  were  commended  by  the  Apostle,  who  held  so 
high  a  place  in  his  esteem,  held  quite  as  low  a  place  in  their  own,  their 
humility  being  in  very  proportion  to  their  advancement  in  the  know- 
ledge and  imitation  of  Jesus  Christ.  It  is  always  so,  and  it  ma3r  be  so, 
peradventure,  in  regard  to  some  of  you ;  but  at  all  events  this  text 
again  supplies  matter  of  encouragement,  no  less  than  of  humiliation.  If 
it  shews  you  how  far  you  still  are  from  resemblance  to  Christ,  it 
shews  you  also  how  that  distance  may  be  lessened — how  you  may  most 
surely  advance.  If  there  is  really  union  between  Christ  and  you,  let  there 
be  communion  also — let  there  be  much — let  there  be  more  of  if:  and 
if  there  be  communion,  there  will  be  resemblance — ihe  resemblance  will 
grow  and  brighten  by  every  new  act  of  contemplation — by  every  new 
act  of  comparison  between  the  copy  and  the  original — between  "  the 
living  epistle,"  and  the  living  "  Word."  And  the  blessed  process  once 
begun  will  never  be  suspended,  at  least  it  will  never  be  stopped ;  it 
will  advance  and  grow,  till,  in  the  presence  of  the  living  Word  himself, 
and  "  seeing  Him  as  He  is,"  ye  are  made  to  reflect  the  very  image  of 
his  excellency,  and  "are  satisfied  with  his  likeness."  "We  all, 
with  open  face,  beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image,  from  glory  to  glory,  even  as  by  the  Spirit 
of  the  Lord."  (v.  18). 


(    23    )  weS8*^ 
PE 


SERMON  CVIII. 

A  WITNESSING    CHURCH A  CHURCH  BAPTIZED  WITH  THE  HOLY  GHOST. 

BY  THE  REV.  GEORGE  SMEATON,  AUCHTERARDER. 

"  For  John  trul.v  baptised  with  water  ;  but  ye  shall  be  baptized  with  the  Holy  Ghost,  not 
many  davs  hence."  When  they  therefore  were  come  together,  they  asked  of  him  savin},'.  Lord 
wilt  thou  at  this  time  restore  again  the  kingdom  to  Israel  ;and  he  said  unto  them.it  is  not  for 
you  to  know  the  times  or  the  seasons  which  the  Father  hath  put  in  his  own  power.  But 
ve  shall  receive  power  after  that  the  Holy  Ghost  is  come  upon  you :  and  ye  shall  be  witnesses 
unto  me,  both  in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part 
of  the  earth."— Acts  i.  5-8. 

( Preached  before  the  Free  Synod  of  Perth,  21st  April  1843,  and  published  in  compliance 
with  their  request.) 

The  last  interview  with,  a  dear  friend,  and  his  last  words,  are  wont 
to  be  embalmed  in  fragrant  remembrance ;  and  when  Jesus,  about  to 
enter  on  his  glory,  stands  before  our  eye,  promising  the  Spirit,  with  his 
last  recorded  words,  should  not  his  holy  image  be  indelibly  pourtrayed 
on  our  hearts,  and  ever  recur,  in  the  multitude  of  our  thoughts  within 
us,  to  delight  our  souls  ?  The  baptism  of  the  Spirit  was  not  alone  for 
early  times,  nor  confined  to  miraculous  gifts,  but  is  as  lasting  and  ex- 
tends as  widely  as  the  duty  of  bearing  witness  unto  Christ. 

Omitting  the  question  raised  by  the  disciples  in  the  6th  verse,  a  com- 
parison is  made  between  the  baptism  with  the  Holy  Ghost,  and  John's 
baptism  of  repentance  for  the  remission  of  sins.  Such  as  truly  turned 
from  sin  to  God,  whose  hearts  were  prepared  as  a  dwelling  for  the  Spi- 
rit, were,  at  a  later  day,  baptized  with  the  Holy  Ghost  as  with  fire. 
The  first  repentance  from  dead  works  went  before — the  new  unction 
from  above  came  after — and  this  is  not  to  be  explained  away. 

Notice  also  the  time — not  many  days  hence.  God  is  sovereign  in  fix- 
ing a  fulness  of  time,  and  we  may  not  ask  why  that  time  was  appointed 
to  reveal  his  arm.  But  on  our  part,  also,  it  is  necessary  to  know  our 
want  of  the  Spirit,  and  to  feel  it,  that  we  may  welcome  him  with  the 
more  delight  to  testify  of  Jesus.  Had  the  disciples  not  continued  with 
one  accord  in  prayer  and  supplication  till  the  Spirit  came — or  had  they 
begun  to  testify  of  Jesus  without  child-like  compliance  with  his  word 
and  will — this  labour  would  have  been  in  vain.  And,  in  like  manner 
nothing  but  bitter  disappointment  can  await  us,  if  we  go  forth  to  pro- 


24  FREE  CHURCH  PULPIT. 

claim  the  tidings  of  great  joy,  not  clothed  with  power  from  on  High — 
wi.h  lips  not  touched  with  a  live  coal  from  the  altar  of  our  God.  Of- 
ten, alas  !  have  we  returned  with  nothing  but  the  toil  for  our  pains, 
because  we  did  not  wait  to  pray  down  the  Spirit.  How  often  do  we 
run  in  vain,  and  labour  in  vain,  when  we  presume  on  a  sufficient  mes- 
sage, and  a  sufficient  preparation  to  declare  it,  though  not  glowing  with 
the  love  of  Jesus,  nor  with  the  savour  of  the  heavenly  things  we  testify? 
The  doctrine  then  we  shall  examine  is,  a  church  is  only  so  far  a  witness- 
ing church  as  it  is  baptized  with  the  Holy  Ghost.  For  while  no  fitness  can 
be  found  in  any  instrument  to  procure  the  Spirit  by  intrinsic  excel- 
lence, or  to  move  the  sovereign  Lord  to  reveal  his  arm,  neither  does 
God  pour  out  his  Spirit  to  any  large  extent  without  fitting  for  the  work 
the  instruments  whom  it  shall  please  him  mainly  to  employ.  In  open- 
ing up  the  doctrine,  consider — 

I.  The  nature  of  this  Baptism,  its  mark,  and  on  what  occasions  it  is 
conferred.  That  somewhat  more  is  meant  than  renewing  in  the  spirit 
of  our  minds,  is  plain  from  this,  that  the  disciples  were  already  found  in 
Christ.  The  baptism  of  the  Spirit  is  the  great  promise  of  New  Testa- 
ment times  to  all  the  Israel  of  God.  Before  Pentecost,  God's  children 
were  not  wholly  exempt  from  the  spirit  of  bondage,  nor  were  the  saints 
of  old ;  but  in  the  days  of  the  Apostles  the  saints  in  general  seem  to  have 
enjoyed  the  promise  of  the  Spirit  through  faith.  The  Holy  Ghost  is  the 
first  fruits  of  glory  ;  and  the  complete  inheritance,  when  sin  shall  be 
found  no  more,  is  just  a  fulness  of  the  spirit.  Let  us  take  whatever 
measure  of  the  Spirit  we  enjoy  below  as  but  a  foretaste  of  those  joys,  a 
spark  of  that  glory,  a  part  of  that  fulness  of  holiness,  a  drop  of  that 
ocean  of  bliss.  To  undervalue  this  baptism  of  the  Spirit,  is  the  begin- 
ning of  all  declension.  Are  we  baptized  with  the  Holy  Ghost  ? — then 
not  only  condemnation  ceases  in  the  conscience,  but  also  the  refreshing 
from  the  presence  of  the  Lord,  for  which  we  longed,  is  in  good  part  rea- 
lized. Are  we  baptised  with  the  Holy  Ghost  ? — then,  forgiven  much, 
we  love  much,  and  give  ourselves  to  him  who  gave  himself  for  us,  heart 
for  heart,  surrender  for  surrender.  Thus,  being  ravished  with  the  ex- 
cellency of  our  Lord,  and  with  a  high  esteem  for  him,  our  heart  is  full 
of  love,  and  our  mouth  of  praise.  It  is  the  nature  of  fire  to  send  forth 
light;  and  when  the  Spirit  comes  to  baptize  us  as  with  fire,  truth  is  shed 
abroad  upon  our  hearts  as  part  of  ourselves,  and  Christ  is  set  before  our 
eye  in  the  bright  image  of  his  dying  obedience  and  of  his  glorious  reign. 
It  is  of  the  nature  of  fire  to  warm  us;  and  when  the  Spirit  comes  in  this 
fiery  baptism,  he  comes  to  kindle  our  cold  souls  into  a  flame  of  love  to 
God  and  man.     The  approach  of  this  genial  spring  to  the  barren  winter 


REV.  GEORGE  SMEATON.  25 

of  our  hearts,  opens  the  blossoms  of  new  life,  of  humility,  and  godliness. 
Not  only  does  he  confer  the  Divine  seal  of  a  peace  that  passeth  under- 
standing, but  he  leads  us  to  yield  ourselves  for  evermore  to  the  Re- 
deemer as  his  dear-bought  property,  and  to  walk  with  God.  It  might 
be  thought  that  the  heavenly  joy  of  this  baptism  would  make  a  man  se- 
cure ;  but,  on  the  contrary,  ho  now  renounces  all  claim  to  himself.  A 
believer,  anew  baptized  by  the  Spirit,  is  like  the  springing  fields  glis- 
tening under  the  rains  of  heaven ;  he  revives  as  the  corn,  and  grows  as 
the  vine  ;  and,  feeling  that  he  is  not  his  own,  he  lives  alone  for  his  Re- 
deemer. They  who  are  content  without  this  boon  are  just  content  with- 
out partaking  of  God's  holiness.  It  is  the  nature  of  fire,  moreover,  to 
6pread  abroad.  I  am  come,  said  Jesus,  to  send  fire  upon  the  earth, 
and  what  will  I  if  it  be  already  kindled  ?  And,  when  the  Spirit  comes 
in  this  fiery  baptism,  the  words  of  Jesus  spread  like  a  conflagration 
from  mouth  to  mouth.  In  the  early  days,  when  the  Apostles  were  under 
this  fresh  baptism,  and  also  in  the  days  of  the  Reformers,  the  burning 
words  spread  from  home  to  home,  from  land  to  land. 

If  we  would  know  to  what  extent  we  share  in  this  heavenly  baptism, 
let  us  ask,  how  far  does  the  unction  of  heavenly  knowledge,  the  self-de- 
nied humility,  the  boldness,  the  decision  of  the  first  disciples,  imbue  our 
minds  ?     The  comparison  will  furnish  matter  for  deep  humiliation. 

I  said  the  unction  of  heavenly  knowledge,  whereby  we  know  all  things 
— for  no  sooner  did  the  Spirit  come  upon  them,  than  they  penetrated 
into  the  inmost  nature  of  the  revelation  of  God.  They  who  a  few  days 
before  scarcely  understood  the  Saviour,  whom  he  often  reproved  as  slow 
of  understanding,  who  had  well-nigh  forgotten  what  they  learned 
for  three  years  in  his  companj^,  came,  in  the  twinkling  of  an  eye,  to  a 
clear,  vivid  understanding  of  the  things  of  God.  Every  faint  remem- 
brance of  the  words  of  Jesus  and  of  his  office  stood  fresh  before  their 
eye,  as  if  bathed  in  light,  and  they  spoke  with  an  authority  no  less  over- 
powering than  had  been  stamped  on  the  burning  words  of  prophets. 
Would  we  learn  how  far  this  baptism  with  fire  is  ours  ?  Let  us  ask,  is 
the  word  as  a  fire  shut  up  in  our  bones,  opened  up  to  us  with  living 
power,  with  spirit  and  life  ?  The  Spirit,  in  his  blessed  errand,  comes 
only  in  the  word  which  he  inspired  at  first.  Is  the  truth,  then,  shed 
abroad  with  such  brightness,  with  such  an  overpowering  flood  of  light,  that 
every  promise  is  joyously  sealed  upon  the  soul,  and  the  word  is  taken  up 
into  the  heart  as  part  of  ourselves  ?     In  so  far  only  is  this  baptism  ours. 

I  said  their  self-denied  humility  :  for  however  envy  and  a  proud  thirst 
for  honour  held  possession  of  their  minds  before,  they  now  discover  a 
single  eye  to  the  Redeemer's  glory.  They  were  only  awed  by  what  they 
saw  of  Christ's  humility,  in  whose  soul  no  self-seeking  wish  found  place, 

Xo.  107.— Ser.  108.  vol.  in. 


26  FREE  CHURCH  PULPIT. 

but  now  they  no  more  seek  the  highest  place.  They  no  more  be- 
tray a  restless  craving  for  sitting,  one  upon  the  right  hand,  and  the  other 
on  the  left.  Nor  do  they  make  Christ  a  servant  to  their  wish  for  pre- 
eminence ;  but  they  longed  to  decrease  that  Christ  might  increase.  Tn- 
fiamed  by  a  different  spirit,  their  previous  desire  to  stand  forth  as  the 
greatest  was  laid  in  the  dust.  Would  we  learn  how  far  this  spiritual 
baptism  has  been  shed  upon  our  Church,  our  ministers,  our  people  ?  If 
tilled  with  self-complacency,  as  if  we  stood  in  need  of  nothing — if  we 
cannot  bear  to  be  wholly  laid  in  the  dust,  we  have  not  seen  the  Spirit, 
neither  known  him.  No  church  in  Christendom  is  more  exposed  than 
ours  to  self-complacency  for  its  sacrifices,  its  devotedness,  its  self-denial 
— more  liable  to  be  elated  with  unexpected  success — more  prone  to  glory 
in  its  ministers,  its  means,  its  numbers,  in  its  contributions,  in  its 
schemes,  in  its  prominent  position  before  the  world's  eye.  Let  us  watch 
and  pray  against  the  snare,  and  learn  to  glory  in  the  Lord.  Are  we 
still  full  of  self-complacency — of  the  fond  opinion  that  we  possess  pecu- 
liar claims  on  God  for  self-denial  in  his  service  ?  Do  we  squander  time, 
talents,  reading,  speaking  upon  self,  while  Christ's  honour  is  not  ha- 
bitually our  highest  aim — while  our  absorbing  desire  is  to  enjoy  distinc- 
tion above  others  ?  Do  we  betray  our  self-sufficiency  by  censorious 
judgments  upon  other  saints  instead  of  thinking  others  better  than  our- 
selves ?  Do  we  betray  our  pride  by  embittered  feeling  against  such  as 
thwart  us,  as  neglect  our  own  or  our  Church's  fancied  merits,  not  trem- 
bling like  Paul,  lest  men  should  think  of  us  above  what  they  see  us  to 
be,  or  that  they  hear  of  us.  The  disciples  would  be  great,  and  the  Re- 
deemer tells  them,  that  they  must  be  as  humble  as  the  little  child  he 
placed  among  them  ;  and  are  we  still  as  they  before  Pentecost  ?  The 
Lord  will  not  give  his  glory  to  another,  and  severely  visited  this  sin 
upon  a  Nebuchadnezzar,  a  Herod,  and  even  on  his  own  beloved  Moses  ; 
and  are  we  still  over- weening,  self-seeking,  proud  ?  To  that  extent  we 
have  sinned  away  the  Holy  Ghost,  and  want  this  fiery  baptism. 

I  said  their  boldness  :  for  however  timid  before,  the  disciples  no  sooner 
receive  the  Spirit  than  they  come  forth  like  different  men,  to  speak  the 
word  without  fear.  They  who  durst  not  speak  aword  for  Christ,  became  of 
a  sudden  so  undaunted,  that  they  charged  home  their  heinous  sin  upon  the 
Jews ;  and  he  who,  but  a  little  while  before,  had  trembled  in  the  pre- 
sence of  a  servant  maid,  could  not  but  tell  thousands  to  their  face,  that 
Jesus  whom  they  crucified  with  wicked  hands,  is  now  Lord  and  Christ ; 
and  as  far  as  we  too  are  baptized  with  the  Holy  Ghost  as  with  fire,  we 
shall  summon  the  world  to  submit  to  Christ  as  Lord  of  all.  But  do  we 
sit  side  by  side  with  the  impenitent,  and  not  quit  ourselves  as  witnesses 
for  God,  as  living  epistles  of  Christ,  as  the  salt  of  the  earth  ?  Are  we  a 


REV.    GEORGE  SMEATON.  27 

comfort  to  the  world  by  conforming  to  its  ways  ?  Are  we  the  cause  of 
evil  to  unconverted  men  by  our  worldly  spirit,  by  our  nattering  words  ? 
Does  the  fear  of  man  prevent  us  from  openly  walking  in  Christ  and 
Christ  in  us,  so  that  he  may  be  set  in  us  for  the  fall  and  rising  again  of 
many  ?  So  far  as  we  sink  into  inaction,  content  to  live  in  friendly 
neighbourhood  to  a  world  lying  in  the  wicked  one,  content  without  further 
aggression,  do  we  shew  we  want  that  fiery  baptism  that  made  the  dis- 
ciples feel  they  could  not  without  blood-guiltiness  let  men  alone.  0,  if 
we  can  sit  as  a  church  or  as  individuals,  in  easy  fellowship  with  sinners, 
not  seeking  to  save  souls,  not  daring  to  encounter  the  adversary  face  to 
face,  we  shew  that  we  are  not  baptized  as  with  fire  ! 

I  said  their  decision  :  for  however  the  disciples  might  be  diverted 
from  prayer  and  the  work  of  Christ  before,  no  sooner  did  the  Spirit 
come  upon  them  than  they  gave  themselves  wholly  to  these  things. 
They  who  vacillated  to  and  fro,  who  changed  like  the  tide,  had  now  one 
all-absorbing  motive,  and  were  borne  along  in  the  work  of  Christ,  turn- 
ing neither  to  the  right  or  to  the  left ;  they  continued  daily  with  one  accord 
in  the  temple.  How  can  we  then  have  received  the  heavenly  baptism,  if 
we  are  without  the  habit  of  religion,  if  our  earnest  efforts  are  but  fitful, 
if  we  neglect  present  duty,  and  yet  cherish  the  romantic  hope  of  future 
service  in  a  post  which  God  has  not  required  us  to  fill  ?  If  slothful  in 
seeking  God  in  prayer,  in  cultivating  a  holy  relish  for  the  things  of  God, 
if  we  never  pray  unless  peculiarly  helped,  if  we  never  put  forth  any  ac- 
tivity in  holiness  unless  God  give  victorious  aid,  can  we  have  this  fiery 
baptism  ?  So  intensely  occupied  in  one  pursuit  were  the  Apostles,  that 
public  business  was  handed  over  to  others,  that  they  might  give  them- 
selves to  prayer  and  to  the  ministry  of  the  word.  If,  as  a  church,  or  as 
individuals,  we  can  afford  time  for  work  of  a  distracting  nature,  to  lead 
us  from  prayer  and  from  the  word — if  business  of  a  public  nature  holds 
a  loftier  place  in  our  esteem,  so  far  we  shew  that  we  have  not  the  dis- 
ciples' baptism.  I  might  mention  other  things  in  the  disciples,  as  a  will- 
ingness to  suffer  for  the  Lord,  their  cordial  love,  and  unanimity  ;  but 

How  shall  we  obtain  this  baptism,  and  on  what  occasions  is  it  given  ? 
I  do  not  say  that  a  gracious  God  has  bound  himself  by  any  promise  to 
the  impenitent  in  all  the  scriptures  of  heaven — that  means  employed  by 
them  has  power  with  a  sovereign  God  or  prevails  ;  but  I  do  say,  from 
the  Word,  that  such  as  already  enjoy  the  baptism  of  repentance  for  the 
remission  of  sins,  may  obtain  supplies  of  the  Spirit  a  thousand-fold 
greater  than  any  they  have  ever  known. 

Are  we  faithful  in  a  little  ?  God's  rule  is,  To  him  that  hath  shall 
be  given,  and  he  shall  have  abundantly.  Small  at  first  were  the  faith, 
the  hope,   the  love  of  the   apostles ;  but  yet  a  little  while  and  the 


28  FREE  CHURCH  PULPIT. 

spark  became  a  flame — the  mustard  seed  became  a  tree.  We,  to©, 
may  yet  bave  small  delight  in  holiness,  in  prayer,  in  tbe  Word — we, 
too,  may  yet  be  of  little  faith,  of  wavering  love,  of  flickering  hope  ; 
but  be  faithful  in  a  little,  and  a  larger  measure  shall  be  given.  The 
least  breathing  of  the  Spirit  is  worth  a  thousand  worlds  ;  and  only  as 
we  are  faithful  in  a  little  is  this  fiery  baptism  shed  upon  a  church,  a 
minister,  a  follower  of  Christ. 

This  heavenly  unction  is  conferred  when  we  keep  the  Lord's  word,  and 
shew  a  humble,  penitent  compliance  with  his  will.  Behold  this  in  the 
hundred  and  twenty  disciples  who  were  enjoined  by  their  Lord  to  tarry  in 
Jerusalem  till  the  Spirit  came — who  were  neither  to  return  home  to  Galilee, 
nor  to  distract  their  minds  with  worldly  cares.  They  continued  through 
those  fifty  days  to  wait  as  they  were  told.  And  if  we  would  receive  the 
Spirit's  special  presence  to  enlighten  what  is  dark,  to  inflame  what  is 
cold,  to  strengthen  what  is  weak  and  ready  to  perish,  we  must  emerge 
from  cold  indifference  to  a  simple  compliance  with  the  Lord's  word  and 
will.  The  world  cannot  receive  him,  cannot  see  him,  neither  know  him. 
But,  said  the  Saviour,  If  a  man  keep  my  words,  we — that  is,  my  Father 
and  I,  by  the  baptism  of  the  Spirit — will  come  to  him  and  make  our 
abode  with  him.  Repent,  said  Peter,  again,  to  the  awakened  multi- 
tudes, and  ye  shall  receive  the  Holy  Ghost.  And  we,  too,  shall  be 
filled  with  the  Spirit,  if  we  discover  their  godly  sorrow  and  contrition — 
their  penitent  compliance  with  the  will  of  Christ.  Let  him  who  was 
addicted  to  the  lusts  of  the  flesh — who  could  not  receive  the  Spirit  or 
become  his  temple — daily  learn  more  and  more  to  abandon  all  fellowship 
with  darkness,  and  he  shall  receive  the  Holy  Ghost.  Let  him  who  was 
addicted  to  the  lust  of  the  eye,  daily  learn  farther  to  give  up  hi3  world- 
liness,  his  covetousness,  his  unmerciful  hard-heartedness  to  others,  and 
he  shall  receive  the  Holy  Ghost.  Let  him  who  was  addicted  to  the  pride 
of  life,  learn  daily  to  think  more  meanly  of  himself,  and  to  take  the 
lowest  place,  and  he  shall  receive  the  Holy  Ghost. 

Another  occasion  is,  when  some  heavy  trial,  some  arduous  duty,  is 
laid  on  us  for  the  sake  of  Christ.  Witness  John  in  the  spirit  amid  the 
wilds  of  Patmos,  or  Paul  glowing  with  the  love  of  Christ,  and  singing 
praises  in  the  inner  prison.  A  special  presence  of  the  Lord,  a  better 
and  more  ample  unction  from  on  high,  awaits  us  as  a  gracious  reward 
for  every  dutiful  compliance  with  suffering  for  Jesus.  For  the  honour 
of  the  Lord,  it  becomes  us  to  bear  in  mind  that,  in  the  history  of  this 
Free  Church  we  have  felt,  and  our  brethren  in  Switzerland  seem  to  ex- 
perience at  this  hour,  that  a  fresh  baptism  of  the  Spirit  follows  every 
step  of  faithfulness  to  our  Lord.  This  is  a  new  gale  to  fill  our  sails, 
and  sent  by  him  who  is  not  forgetful  of  our  labour  of  love — to  waft  u» 


REV.  GEORGE  SMEATON.  29 

forward  to  fresh  devotedness,  spirituality,  and  success.  Let  us  seek, 
then,  new  fields  of  self-denial ;  for  we  know  that  there  is  laid  up  for  us 
on  High  the  Spirit's  rich  communications — the  full  supplies  of  the  gra_ 
cious  Saviour  as  a  present  reward.  But,  as  a  solemn  warning  to  tale 
heed  lest  we  fall,  how  seldom,  if  ever,  do  we  see  a  Church  rising  abovo 
its  first  tone — how  common  for  all  Churches  to  fall  far  below  it  ? 

Another  occasion,  and  a  rule  with  God  in  reference  to  this  baptism, 
is  our  unceasing  prayer  of  faith.  Ten  days  had  the  disciples  continued 
with  one  accord  in  prayer,  when,  of  a  sudden,  the  Spirit  came  to  give 
spiritual  eyes,  and  a  joy  which  no  man  could  take  from  them.  But  the 
prayer  which  brings  down  the  Holy  Ghost,  is  not  that  which  ceases  if  not 
heard  at  once,  or  if  the  heart  is  out  of  tune — that  is  content  to  stop  with 
praying  out  some  little  savour  or  enjoyment  of  God's  presence.  The 
prayer  which  prevails  with  him  who  gives  the  Holy  Spirit  to  them  that 
ask  him,  is  that  which  will  not  let  him  go  without  a  blessing.  Might  not 
every  day  be  a  Pentecost — might  not  we  receive  the  Spirit  daily — if, 
using  what  we  have  in  all  faithfulness,  and  pleading  in  faith  for  what 
we  have  not,  we  feared  to  grieve  him  by  unholy  passions,  or  by  slighting 
his  presence  ?  Every  day  would  be  a  Pentecost  if  we  prayed  like  a  Cor- 
nelius— if  we  heard  the  word  like  the  three  thousand,  and  prized  it  like  the 
eunuch. 

II.  A  Church  is  only  so  far  a  witnessing  Church  as  it  is  thus  bap- 
tized with  the  Holy  Ghost.  The  connection  between  the  two  is  plainly 
pointed  out  in  the  text  :  "Ye  shall  receive  power  after  that  the  Holy 
Ghost  is  come  upon  you,  and  ye  shall  be  ivitnesses  unto  me.  The  Re- 
deemer does  not  send  skilful  orators,  but  witnesses,  such  as  have  seen 
with  spiritual  eyes  and  heard  with  spiritual  ears.  A  witness  must  know 
what  he  testifies,  and  he  has  little  liberty  to  speak  of  what  the  Lord  has 
not  wrought  in  him  ;  he  believes,  and  therefore  speaks.  Witnesses 
shall  testify,  while  the  world  stands,  of  the  love  of  God  in  Christ — of 
redemption  through  his  blood,  and  of  the  forgiveness  of  sins  accord- 
ing to  the  riches  of  his  grace.  Their  sound  must  go  into  all  the 
earth  ;  but  they  do  not  testify  what  they  have  heard,  or  read,  or  thought 
out  upon  the  things  of  God,  for  the  Holy  Ghost  gives  them  a  savoury 
experience  of  the  tidings  of  great  joy  which  they  proclaim  to  others. 
Many  called  ministers  have  nothing  they  can  testify;  for  can  he  be  a 
witness  unto  Christ,  whose  heart  is  not  filled  with  the  presence,  the  love, 
the  life,  the  Spirit  of  Christ  ?  Can  he  be  a  witness  of  the  cross  of 
Christ,  who  does  not  daily  look  to  the  dying  Lamb  for  pardon,  peace 
and  cleansing  ?  Can  he  be  a  witness  of  the  Lord's  abiding  with  his 
people  to  the  end  of  the  world,  who  knows  not  in  his  heart  a  daily  in- 


30  FREE  CHURCH  PULPIT. 

tercourse  with  Jesus — who  has  not  the  witness  of  the  Spirit  that  he  is 
a  child  of  God  ? 

They  who  have  Christ  in  them,  therefore,  can  alone  bring  men  into 
living  contact  with  God.  Christ  makes  it  plain  that  a  new  unction 
must  visit  his  followers  before  the  blessing  spreads  to  the  impenitent ; 
and  to  look  for  an  awakening,  therefore,  before  we  ourselves  receive  that 
baptism  as  with  fire,  is  to  expect  the  end  without  the  means.  A  Church 
cannot  long  continue  to  display  a  living  testimony,  unless  this  fresh  holy 
baptism  is  repeatedly  renewed  ;  and  to  hold  forth,  like  many  declining 
Churches  of  the  Reformation,  a  form  of  sound  words,  when  the  Spirit  ie 
sinned  away,  is  but  like  a  remove d  sign-post  carried  down  a  swollen 
river.  For  it  is  not  protests,  or  creeds,  or  formularies,  but  living  souls 
under  the  baptism  of  the  Spirit,  that  make  a  witnessing  Church.  How- 
ever, not  apostles  alone,  but  every  believer  waited  for  the  Spirit  before 
Pentecost.  And  nothing,  it  seems  to  me,  will  strike  the  heart  of  this 
callous  age,,  but  new  holiness  in  believers'  lives — the  awe-inspiring  spec- 
tacle of  men  glowing  with  love  to  their  Lord,  openly  separating  from 
the  world.  But  can  those  believers  be  witnesses  for  Christ,  who  trifle 
with  the  Spirit's  presence — who  tremble  not  at  decays  in  holy  com- 
munion with  God — who  do  not  hourly  rekindle  their  torch  in  God's 
own  presence  ?  Can  those  believers  be  really  witnesses  for  Christ,  whose 
life  savours  of  the  spirit  of  the  world  more  than  of  God — who  lie  in 
doubts  and  fears,  with  no  peace  within  and  no  zeal  for  God  ?  May 
they  not  tremble  to  see  how  many,  by  their  worldliness,  they  keep  at 
ease  on  the  brink  of  an  eternal  hell  ? 

Why  do  we  so  seldom  see  a  Pentecost,  a  day  of  the  Lord's  right  hand, 
when  Jesus  still  lives  as  Lord,  and  the  Spirit  is  waiting  to  descend  ? 
Times  there  are,  indeed,  when  believers  are  anew  baptized  with  glowing 
first  love,  and  continue  pleading  for  the  salvation  of  the  Christless,  as  if 
this  were  their  only  work,  when  breathless  assemblies  are  hushed  in 
death-like  stillness  before  the  felt  presence  of  the  Lord  Jesus ;  and  the 
awe  on  every  soul  is  only  chccqueredby  the  bright  joy  of  reconciled  coun- 
tenances. Times  there  are,  when  the  sharp  arrows  of  the  King  pierce 
many  hearts — when  heaven  and  bell  seem  to  open  before  our  face,  com- 
pelling many  to  decide  amid  all  men's  overwhelming  earnestness — when 
the  general  feeling  is,  the  Lord  is  here,  and  a  wide-spread  fear  prevails 
lest  others  should  be  taken  and  they  be  left.  But  why,  O  why,  are  such 
times  so  rare  ?  Is  it  because  our  desires  are  so  slender,  our  expectations 
so  narrow  ?  Is  it  because  we  too  much  select  the  post  in  which  we 
choose  to  serve  ?  Is  it  that,  without  being  hourly  led  by  Jesus  as  a  child 
is  led — without  waiting  for  the  Lord's  direction — without  following  his 
guidance  and  complying  with  his  Spirit,  we  trust  to  our  own  wisdom  and 


REV.  GEORGE  SMEATON.  31 

to  our  own  powjer — alas  !  found  unavailing  in  the  kingdom  of  God  ? 
"Awake,  awake,  0  arm  of  the  Lord" — awake  as  in  the  ancient  days, 
for  our  toil  and  study  end  in  nothing.  We  may  yet  be  far  from  testify- 
ing with  the  Holy  Ghost  sent  down  from  heaven,  but  who,  in  reviewing 
the  past,  will  not  exclaim,  Had  I  given  the  same  proportion  of  my  days 
and  nights  to  prayer  which  I  gave  to  toil,  to  other  pursuits,  or  even  to 
study — had  I  fallen  down  at  the  feet  of  Jesus,  pleading  for  the  Holy 
Ghost,  till  my  lips  were  touched  with  fire,  and  my  heart  with  love — till 
he  shewed  me  how  to  do  his  work,  it  might  have  pleased  him  to  make 
use  of  me.  Had  I  not  run  without  this  unction  from  on  high — had  pre- 
vailing prayer  for  the  Spirit  gone  before  all  my  work  and  followed  it,  I 
should  not  have  spent  my  strength  for  nought.  The  review  of  the  past 
shews  what  our  present  course  should  be  ;  but  let  us  not  faint  or  be  dis- 
couraged. The  disciples  were  not  to  testify  at  all  before  they  were 
anointed.  They  would  not  have  succeeded  in  awakening  a  soul  had 
they  not  waited  for  the  shower  from  heaven.  And  can  we  succeed  with- 
out the  precious  method  that  the  Saviour  has  enjoined  ?  Without  this 
fiery  unction  the  disciples  were  not  to  go  forth  ;  and  with  child-like  de- 
pendance  on  Christ's  grace  and  power,  we  too  are  to  follow  the  same  rule. 
0  if  we  would  take  him  at  his  word,  and  let  him  act  !  If  we  waited  for 
the  Spirit,  should  we  toil  in  vain  ?  They  only  who  are  chosen  vessels, 
themselves  baptized  with  the  Spirit,  can  preach  the  gospel  with  the 
Holy  Ghost  sent  down  from  heaven — can  be  unto  God  a  sweet  savour  of 
Jesus  Christ  in  them  tbat  are  saved,  and  in  them  that  perish.  This 
coming  of  the  Spirit  with  unction  and  power,  with  light  and  life,  made  the 
word  quick  and  powerful,  piercing  to  the  dividing  of  soul  and  spirit,  and 
discerning  the  thoughts  and  intents  of  the  heart.  No  sooner  were  the  dis- 
ciples replenished,  than  others,  yea  thousands,  were  inflamed.  It  was 
said  by  the  holy  Livingston,  "There  is  sometime  somewhat  in  preaching 
that  cannot  be  ascribed  either  to  the  matter  or  expression,  and  cannot 
be  described  what  it  is,  or  from  whence  it  cometh,  but  with  a  sweet 
violence  it  pierceth  into  the  heart  and  affections,  and  cometh  immedi- 
ately from  the  Lord.  But  if  there  be  any  way  to  attain  to  any  such 
thing,  it  is  by  the  heavenly  disposition  of  the  speaker." 

To  the  same  purpose  said  the  heavenly-minded  Brainerd,  "  When 
ministers  feel  these  special  gracious  influences  on  their  hearts,  it  wonder- 
fully assists  them  to  come  at  the  consciences  of  men,  and  as  it  were  to 
handle  them.  Whereas  without  them,  whatever  reason  or  oratory  we 
make  use  of,  we  do  but  make  use  of  stumps  and  not  of  hands." 

Fathers  and  Brethren,  in  fulfilling  our  testimony,  this  church  is  in 
special  danger  of  settling  down  upon  its  lees.  Is  their  no  danger  lest 
we  take  the  wonderful  prosperity  of  this  Church  as  a  compensation   for 


32  FREE  CHURCH  PULPIT. 

the  spiritual  glory  of  a  church?  Is  there  no  temptation  to  be  less  depen- 
dent upon  God  amidst  success — to  say  my  mountain  standeth  strong — 
than  when  apprehensions  of  unknown  evil  beset  us  on  every  side  ?  The 
Lord  breathes  over  Israel  the  affecting  complaint,  "  I  remember  thee 
the  kindness  of  thy  love,  the  love  of  thine  espousals,  when  thou  wentest 
after  me  in  the  wilderness  ;  what  iniquity  have  your  fathers  found  in  me 
that  they  are  gone  far  from  me  ?"  And  is  there  no  danger  lest  we  too  sur- 
render ourselves  to  carnal  slumber,  content  with  past  exertions,  and  en- 
joying an  inglorious  repose  before  the  rest  of  eternity  arrive  ?  Is  there 
no  risk  of  beginning  in  the  Spirit,  but  seeking  to  be  perfect  in  the  flesh  ? 
If  not  watchful  unto  prayer,  may  we  not  ere  long  be  surprised  with 
sleep,  and  grow  weary  of  well-doing,  or  give  way  to  a  reaction  ?  The 
eminent  Hooker,  on  embarking  to  New  England  with  the  pilgrim 
fathers,  thus  expressed  his  apprehensions,  destined  too  soon  to  be  realized : 
"  Farewell,  England,  I  expect  now  no  more  to  see  that  religious  zeal 
and  power  of  godliness  which  I  have  seen  among  professors  in  that  land. 
Adversity  has  slain  its  thousands,  but  prosperity  its  ten  thousands.  I 
fear  that  those  who  have  been  zealous  Christians  in  the  fire  of  persecu- 
tion, will  become  cold  in  the  lap  of  peace."  May  the  Lord  keep  this 
Free  Church  awake  at  whatever  cost ! 

But  another  temptation,  no  less  perilous,  is  the  expenditure  of  time  and 
energy  on  thankless  schemes  and  delusive  enterprizes.  Should  it  not 
be  the  answer  of  this  Church  to  every  such  allurement,  I  am  engaged 
in  a  great  work  and  cannot  come  down  ?  Perhaps  the  most  powerful 
temptation  with  which  the  enemy  can  ply  this  Church,  is  to  cast  our- 
selves down  from  the  pinnacle  of  the  temple,  in  the  presumptuous  hope, 
that,  because  protected  in  positions  which  our  Master  chose  for  us,  we 
shall  be  equally  protected  in  those  chosen  by  ourselves.  May  we  be 
kept  from  the  seductive  idea  that  we  could  render  better  service  in  some 
other  post  than  in  that  which  the  Omniscient  Saviour  bids  us  occupy.  It 
is  a  blessed  discharge  from  every  kind  of  work  that  forces  us  back  on  this 
land  for  which  we  are  especially  responsible,  till  we  see  the  reception  of 
our  message.  Let  schemes  be  as  bright  and  captivating  as  they  may 
which  divert  us  from  our  post,  which  draw  us  off,  I  suspect  them,  and  the 
quarter  whence  they  come ;  and  while  we  confess  our  readiness  to  fall 
a  sleep  at  our  post,  or  to  be  seduced  from  it,  let  us  at  every  interval  afresh 
resume  our  work — let  us  ever  and  anon  encourage  one  another  to  greater 
love,  and  zeal,  and  faith,  and  prayer — let  us  fall  back  afresh  on  the 
humiliation,  the  devotedness,  the  vows  of  other  days,  when  we  were  most 
sensibly  baptised  with  the  Holy  Ghost  as  with  fire. 

In  sending  forth  this  discourse,  let  me  briefly  add,  that  all  who  have 


REV.    GEORGE    SMEATON.  33 

the  Spirit  of  Christ,  ought  equally  with  ministers  to  stand  forth  as  wit- 
nesses, and  feel  that  they  are  kept  for  a  season  on  the  earth  to  do  a  work 
for  God,  after  their  title  to  the  heavenly  joys  is  secured.  Would  not 
God's  people  tremble,  if  they  saw  how  many  their  lukewarm  lives  em- 
bolden to  abide  in  sin  ?  God  will  be  with  us  while  we  are  with  him,  nor 
will  he  withdraw  the  Spirit  till  we  sin  him  away.  And  what  if  God's  own 
people  themselves  mar  his  glorious  displays  of  grace  and  power  in  this 
dark  age,  because  the  salt  is  losing  its  savour  when  the  land  needs  it  most, 
and  their  love  is  waxing  cold  through  abounding  iniquity,  when,  if  ever, 
it  should  burn  most  brightly  ?  Say  not,  0  that  a  dead  world  were 
quickened  ;  but,  0  that  I  myself  were  quickened.  Do  not  many  grow 
weary  and  faint  in  their  minds,  because  the  example  of  those  most 
eminent  for  gifts  and  graces  tends  not  to  encourage,  but  to  dishearten 
them. 

Nor  can  I  omit  a  call  to  prayer.  When  an  ardent  desire  is  cherished 
for  the  Holy  Ghost — when  the  spirit  of  extraordinary  supplication  is 
poured  out  from  on  High — the  time  to  favour  Zion,  the  set  time,  is 
come.  But  the  prayer  that  breaks  through  the  clouds,  and  opens  heaven, 
asks  on  a  scale  no  lower  than  according  to  God's  riches  in  glory,  and 
expects,  with  joyous  confidence,  such  great  things  as  Christ's  great  merits 
can  procure,  and  as  it  is  God-like  and  worthy  of  God  to  bestow.  For 
all  the  persons  of  the  Godhead  are  the  more  highly  honoured  by  the 
greatness  of  the  benefits  conferred.  While  God's  glory  is  the  highest 
end  in  prayer,  let  us,  with  believing  hearts,  hold  up  the  one-prevailing 
name  of  Jesus,  neither  expecting  an  answer  for  the  inward  peace,  the 
enlargement,  the  fervour  of  the  holiest  frame ;  nor  apprehending  a  de- 
nial for  an  uncomfortable  frame,  for  the  merits  of  that  name  that  pre- 
vails with  God  is  evermore  the  same.  Let  us  look  at  the  prayers  in 
Scripture,  and  we  find  that  God's  glory,  the  Church's  growth  and  wel- 
fare, her  holiness  and  progress,  were  ever  highest  in  the  thoughts  and 
breathings  of  the  saints  of  God.  And  if  we  are  animated  with  any  other 
frame — if  that  weighs  lightly  with  us  that  weighs  most  with  God — if  our 
aim  does  not  harmonize  with  God's  in  seeking  the  glory  of  his  name — 
neither  can  it  be  prayer  taught  by  the  Spirit,  nor  prayer  oifered  up  in 
the  name  of  the  Son.  For  the  prayer  which  is  of  God  maketh  inter- 
cession according  to  the  will  of  God.  (Rom.  viii.  27.)  The  greatest 
work,  perhaps,  that  some  can  do  for  God — and  who  does  not  long  to  do 
something  for  him  ? — is  to  give  him  no  rest,  and  never  to  keep  silence,  till 
the  Spirit  is  sent  like  floods  upon  the  dry  ground. 


(     34     ) 


LECTURE   III. 


BY  THE  REV.  JOHN  C.  FAIRBAIRN,  ALLANTON. 


"  The  Lord  is  my  shepherd,  I  shall  not  want.  lie  maketh  me  to  lie  down  in  green  pas- 
tures :  he  leadeth  me  beside  the  still  waters.  He  restoreth  my  soul :  he  leadeth  me  in 
the  paths  of  righteousness  for  his  name's  sake.  Yea,  though  I  walk  through  the  valley  of 
the  shadow  of  death,  I  will  fear  no  evil :  for  thou  art  with  me  ;  thy  rod  and  thy  staff  they 
comfort  me.— Psalm  xxiii.  1-4. 


The  Redeemer's  liking,  love,  and  relationship  to  his  people,  are  re- 
presented under  manifold  striking  and  comfortable  figures.  Art  thou 
one  of  Christ's  people  ?  There  is  no  end  to  thy  felicity.  Consider  well 
if  thou  canst  lack  any  good  thing.  With  Christ  pledged  and  wedded 
to  thy  soul,  what  can  be  wanting  to  thee  ?  If  thou  art  his,  and  he  thine, 
thou  hast  all  that  can  ever  be  desired.  Thou  art  as  precious  to  him  as 
he  is  to  thee.  Art  thou  blessed  in  receiving  ?  Christ  counts  himself 
as  blessed  in  bestowing.  Christ  is  thy  prophet,  priest,  and  king.  The 
functions  of  each  of  these  offices  of  his  mediatorial  character  he  exer- 
cises on  thy  behalf,  and  that  unceasingly.  With  the  Lord  Jesus  Christ 
to  instruct  thee  by  his  word  and  spirit — to  make  intercession  for  thee  at 
the  mercy  seat — to  rule  over  and  defend  thee — to  subdue  thy  spiritual 
enemies  under  thee — thy  portion  is  a  good  one.  Thou  mayest,  and  must 
complain  of  the  treachery  of  thine  own  heart,  but  never  of  him  who  has 
redeemed  thy  soul.  Christ  thy  head — thou  a  member  of  his  mystical 
body — he  will  care  for  thee.  No  man  ever  hated  his  own  flesh,  but 
nourishes  and  cherishes  it.  Christ  is  more  careful  of  the  members  of  his 
body  than  a  man  is  of  his  own  flesh.  Christ  is  the  true  vine,  thou  a 
branch  of  it,  thou  shalt  have  thy  share  of  nourishment.  See  that  thou 
art  a  true,  a  fruit-bearing  branch.  Such  branches  the  Father  purgeth 
that  they  may  bring  forth  more  fruit.  The  barren  branches  are  cut  off 
and  cast  aside  to  be  burned.  There  are  many  such  always  hanging  about 
the  true  vine,  but  never  truly  grafted  in — dead  branches — professing 
Christians.  If  thou  art  such  thou  shalt  perish,  unless  thou  gettest  thy- 
self truly  grafted  in.  If  a  living,  fruit-bearing  branch,  thou  shalt  be 
cared  for,  and  have  a  due  portion  of  nourishment  from  the  root  and  stem 


REV.  JOHN  C.  FAIRI5AIRN.  35 

on  which  thou  growest.  Christ  is  thy  elder  brother.  He  sticketh 
closer  than  a  brother.  He  is  a  faster  friend  than  any  brother  can  be  to 
thee.  He  is  an  elder  brother,  who  has  at  heart  the  interests  of  all  his 
brethren.  He  divides  the  inheritance  amongst  them.  He  purchased  it 
with  his  precious  blood  for  his  brethren.  Each  shall  have  his  portion — 
thou  thine,  if  thou  art  his.  What  an  inheritance  Christ  shares  amongst 
his  brethren  !  Whatever  blessings  God  has  to  bestow,  and  thy  soul  is 
capable  of  receiving.  Not  now,  for  thou  canst  not  now  get  the  inherit- 
ance in  all  its  fulness.  A  part  of  it  now — the  fulness  of  it  when  thou 
comest  to  the  stature  of  a  perfect  man  in  Christ  Jesus — when  he  has 
perfected  his  own  image  upon  thee,  and  infinitely  enlarged  the  spiritual 
desires  and  capabilities  of  thy  soul.  Christ  is  your  advocate  with  the 
Father.  In  the  heavenly  places  he  is  a  prevailing  intercessor.  His 
plea  cannot  be  resisted.  What  he  gets  for  his  people  he  gets  not  of 
grace,  but  of  right.  He  has  purchased  for  them,  whatever  he  gets  for 
them.  The  inheritance  is  Christ's  by  right  of  purchase.  He  gives  it 
to  his  people  out  of  mere  grace,  but  he  obtained  it  for  them  by  the  bitter 
travail  of  his  soul.  Art  thou  on©  of  his  ?  he  pleads  for  thee  day  and 
night  without  ceasing  :  when  thou  art  awake,  when  thou  art  asleep, 
when  thou  thinkest  of  him,  when  thou  thinkest  not  of  him.  Manifold 
are  the  relationships  in  which  Christ  stands  to  his  people.  All  of 
them  full  of  comfort.  Wells  in  the  wilderness  overflowing  with  living 
water.  Drink  deep,  the  well  cannot  be  exhausted.  Though  the  whole 
world  were  to  drink,  the  spring  would  still  overflow  with  living  water. 

In  this  psalm,  Christ  is  shewn  as  a  shepherd.  Why  speak  at  large 
on  the  duties  of  a  shepherd  ?  Most  know  what  these  are.  He  must 
care  for  the  flock.  In  calm,  and  in  tempest,  by  night  and  by  day,  in 
summer  and  in  winter,  he  must  care  for  it,  feed  it,  protect  it,  keep  it 
from  wandering,  keep  it  from  famine,  keep  it  from  the  paw  of  the  wolf 
and  the  lion.  Even  in  this  country  a  shepherd's  work  is  arduous  ;  much 
more  arduous  in  many  other  countries.  In  no  country  is  it  an  idle, 
dreamy,  sentimental  life. 

Christ  is  the  shepherd  of  Israel.  "  Give  ear,  0  shepherd  of  Israel, 
thou  that  leadest  Joseph  as  a  flock,  thou  that  dwellest  between  the 
Cherubims,  shine  forth."  He  is  the  good  and  watchful  shepherd. 
"He  shall  feed  his  flock  like  a  shepherd:  he  shall  gather  the  lambs 
with  his  arm  and  carry  them  in  his  bosom,  and  shall  gently  lead  those 
that  are  with  young."  "  I  am  the  good  shepherd,  and  know  my  sheep, 
and  am  known  of  mine."  He  gathers  the  flock  when  it  has  been  scarred 
and  scattered.  "  Hear  the  word  of  the  Lord,  0  ye  nations,  and  declare 
it  in  the  isles  afar  off",  and  say,  He  that  scattered  Israel  will  gather 
him,  and  keep  him,  as  a  shepherd  doth  his  flock.'' 


36  FREE  CHURCH  PULPIT. 

The  fact  that  Christ  is  the  shepherd  of  Israel,  the  good  and  faithful 
shepherd,  continually  watching  over  his  people,  is  not  enough  for  the 
Psalmist.  He  gets  much  nearer  to  Christ  than  that.  No  true  comfort, 
no  sure  peace  with  God,  is  to  be  had  from  a  distant,  unrealizing  view  of 
Christ.  We  must  be  personally  interested  in  Christ,  if  we  would  know 
him  in  the  power  of  his  salvation.  Many  have  had,  and  any  one  may 
have,  a  distant  view  of  Christ,  and  of  the  glory  and  excellency  of  his 
work,  without  having  a  personal  interest  in  him.  They  have  beheld, 
wondered,  and  perished.  Balaam  could  see  the  glory  and  Divine  beauty 
of  "  the  Star  of  Jacob."  He  could  see  the  glory  of  Christ,  and  of 
Christ's  work,  and  the  blessed  portion  of  Christ's  people.  Seeing  it  he 
was  constrained  to  admire  it  and  commend  it.  "How  goodly  are  thy 
tents,  0  Jacob,  and  thy  tabernacles,  0  Israel.  As  the  vallies  are  they 
spread  forth,  as  gardens  by  the  river's  side.  He  couched,  he  lay  down 
as  a  lion,  as  a  great  lion  ;  who  shall  stir  him  up  ?  Blessed  is  he  that 
blesseth  thee,  and  cursed  is  he  that  curseth  thee."  The  preaching  of 
the  gospel,  of  the  excellency  of  Christ  and  his  salvation,  was  pleasant 
to  the  ears  of  the  stony-ground  hearers.  They  could  have  sat  all  day 
to  listen  to  it.  Their  ears  were  ravished,  and  their  eyes  were  dazzled. 
They  heard  the  word,  and  rejoiced  in  it.  Nothing  was  half  so  pleasant 
to  their  hearing  as  the  blessings  unfolded  in  the  Gospel — nothing  so 
ravishing  to  their  sight  as  the  beauty  of  Christ.  Balaam  and  the  stony- 
ground  hearers  rested  there.  They  got  a  far  off  view  of  Christ,  but  not 
a  personal  interest  in  him.  Even  the  lost  souls,  if  they  can  get  a  glimpse 
of  paradise,  as  the  rich  man  did,  cannot  but  discern  its  excellence  and 
admire  it,  but  only  to  the  increasing  of  their  torment.  Rest  not  con- 
tent with  such  far  off  views  of  Christ — rest  content  with  nothing  short 
of  a  personal  interest  in  him.  The  Psalmist  invokes  the  Lord  as  the 
shepherd  of  Israel ;  also  as  his  shepherd — there  the  comfort  lay.  "  The 
Lord  is  my  shepherd."  You  must  get  as  near  to  Christ,  or  you  can 
have  no  comfort,  no  saving  benefit  from  him. 

The  Psalmist  concludes,  from  the  Lord  being  his  shepherd,  that  he 
would  not  want.  ,s  The  Lord  is  my  shepherd,  I  shall  not  want."  Being 
sure  of  Christ,  he  could  come  to  no  other  conclusion.  A  soul  thoroughly 
converted — strong  in  the  faith — assured  that  God  will  abide  by  his 
word,  must  be  shut  up  to  this  comfortable  conclusion.  Is  there  any 
good  thing  that  the  Lord  has  not  included  in  his  promises  ?  Has  he 
power  to  do  as  he  has  promised  ?  Is  he  faithful  to  do  as  he  has  pro- 
mised? If  these  conditions  hold — to  what  other  conclusion  can  a  ran- 
somed soul  come  ?  With  Christ  promising — almighty,  faithful — the  be- 
liever cannot  well  sail  for  any  other  port.  What  promises  has  God 
made  !     Surely  each  promise  contains  abundant  blessings.     Far  more 


REV.  JOHN  C,  FAIRBAIRN.  37 

■copiousness  of  blessing  than  any  one  is  aware  of,  till  put  upon  the  trial. 
The  believer  can  exhaust  none  of  the  promises  here.  The  utmost  com- 
fort he  gets  of  any  of  them  here  is  but  a  small  portion  compared  with 
the  inexhaustible  fulness  of  it.  Each  promise  contains  much.  All 
the  promises  taken  together  contain  whatsoever  the  regenerated  soul 
-can  fancy  or  desire  of  spiritual  good.  The  believer  cannot  name  a, 
blessing  which  is  not  wrapped  up  in  some  one  promise,  or  in  the  full 
bosom  of  all  the  promises.  If  any  one  thinks  that  his  case  in  some  one 
aspect  of  it  is  not  provided  for  in  the  promises,  let  him  attentively  ex- 
amine the  matter.  Lot  him  make  inquiry  about  all  his  wants,  that  no 
want  escape  notice,  so  far  as  it  may  be  known.  Let  him  take  the 
Word  of  God,  and  examine  the  promises,  and  see  if  his  wants  arc 
not  all  anticipated  there.  They  are  much  more  than  anticipated.  Do 
they  not  bring  many  blessings  you  never  thought  of,  and.  quicken  many 
desires  that  lay  quiet  within  you  ?  No  believer  has  at  any  moment  of 
his  life  a  full  perception  of  all  he  stands  in  need  of.  He  sees  but  a 
little  way.  His  wants  are  discovered  to  him  one  by  one,  as  the  dispen- 
sations of  Providenoe  shift  his  circumstances,  and  place  him  in  new  and 
unimagined  positions.  He  will  find  every  want  as  it  arises  provided 
for  in  the  abounding  fulness  of  the  promises.  He  will  discover  that 
Christ  has  been  beforehand  with  him — considering  all  his  case,  and  ar- 
ranging for  it.  If  there  is  not  in  the  promises  the  specific  blessing  which 
at  the  time  you  stand  in  need  of,  your  case  differs  from  that  of  all  the 
other  children  of  God.  Granting  that  you  cannot  discover,  specifically 
set  down,  the  precise  blessing  you  need,  do  not  conclude  that  it  is  not 
in  the  mind  of  the  Lord  to  bestow  it  upon  you.  If  you  cannot  find  it 
at  the  moment,  yet  remember  it  is  there.  You  will  discover  it  at  an- 
other time.  Meanwhile  support  your  soul  with  this — "  All  things  are 
yours  ;  for  you  are  Christ's,  and  Christ  is  God's. 

"  He  maketh  me  to  lie  down  in  green  pastures  ;  he  leadeth  me  beside 
the  still  waters."  The  word,  ordinances,  and  providence  of  God — all 
by  which  he  graciously  reveals  himself  to  his  people — are  to  be  esteemed 
as  green  pastures  and  still  waters.  All  believers  have  found  them 
such.  Through  these  Christ  reveals  his  loveliness  to  them,  and  fills 
their  souls  with  ardent  longings  after  him.  It  should  be  much  of  our  con- 
cern to  watch  and  mark  what  improvement  we  make  in  divine  ordi- 
nances— whether  we  are  growing  in  grace,  getting  more  of  the  spirit" 
of  holiness,  and  truly  enjoying  God  in  his  ordinances.  All  events  in 
Providence  are  so  devised,  shaped,  and  brought  about  by  the  infinite 
wisdom,  and  in  the  abounding  love  of  Christ,  as  to  minister  to  the  good 
of  his  people.  The  good  is  often  not  apparent  to  them  :  it  often  lies 
hidden  from  them  ;  it  often  appears  evil  to  them.  Often  they  cannot 
No.  108. — Lect.  3.  vol.  in. 


38  FREE  CHURCH  PULPIT. 

see  how  good  should  accrue  to  them  out  of  such  and  such  dispensations  ; 
they  cannot  see  one  beam  of  light  in  them,  nor  feel  one  glow  of  warmth  : 
they  see  nothing  but  darkness,  and  can  conjecture  nothing  but  evil. 
Every  thing,  so  far  as  man's  eye  can  reach,  and  man's  reason  compre- 
hend, is  arrayed  against  them  in  fierce,  uncompromising  battle  order. 
i£  All  these  things  are  against  us,"  is  their  language,  and  it  comes  from  the 
heart.  It  requires  strong  faith  on  the  part  of  God's  people  to  believe 
that  every  thing  is  ordered  for  their  good.  When  faith  is  required  to 
witness  against  feeling,  much  of  it  is  needful.  And  it  is  often  necessi- 
tated so  to  witness.  As  faith  has  always  to  combat  with  sense,  so  it 
has  often  to  combat  with  feeling.  With  sense  faith  has  always  to 
maintain  a  conflict — "  We  walk  by  faith,  not  by  sight."  Were  we  to 
walk  by  sense,  to  be  guided  to  our  conclusions  by  its  dictates,  we  would 
abandon  faith,  which  looks  to,  and  walks  by,  what  is  above  sense.  The 
world  walks  by  sight,  and  the  things  of  faith  are  incomprehensible 
mysteries  to  it.  Sense  concludes  against  all  that  cannot  be  seen,  tasted, 
handled,  demonstrated,  &c. — against  all  which  to  its  nature  is  impal- 
pable and  inappreciable.  Faith  leaves  sense  to  its  own  narrow  sphere 
of  measurable  things,  and  goes  beyond  it  into  far  other  regions.  Its  life 
and  enjoyment  lie  in  the  apprehension  and  cleaving  to  things  which  are 
quite  beyond  the  range  of  sense,  and  to  whose  existence,  or  the  remotest 
traces  of  it,  sense  is  blind,  dead,  impervious.  At  a  death- bed  sense  sees 
nothing,  hears  nothing,  but  the  decay  of  the  body,  the  subsiding  of  the 
jjulse  of  life,  the  sighs  and  moanings  of  departing  animation.  It  sees 
nothing  of  the  soul  departing  uninjured  from  the  body  ;  has  no  glimpses 
of  the  future  world  ;  the  dawning  of  eternity  upon  the  black  night  of 
our  mortal  life  pierces  not  its  dusky  eye-sight :  it  beholds  not  the 
presence  of  God,  the  glories  or  terrors  of  his  judgment  seat ;  feels  little 
of  appreciable  difference  between  the  death  of  a  man  and  the  death 
of  a  beast.  Faith  beholds  these  things.  These  are  its  realities. 
It  sinks  the  sensible,  and  fixes  upon  the  super-sensible.  The  rea- 
lities of  sense  are  to  faith  a  vapour  of  smoke  intervening  between 
it  and  the  real  and  actual,  dimming  them,  but  affecting  them  in  no  other 
respect. 

As  faith  has  to  maintain  a  conflict  with  sense,  so  often  also  with  feeling. 
A  believer  cast  down,  as  the  Psalmist  often  was,  into  darkness  and  great 
depths,  having  the  great  billows  of  terror,  anguish,  and  divine  judgment 
tossing  round  his  soul,  and  breaking  over  it,  requires  much  faith  to  be- 
lieve against  present  feeling  and  experience,  that  all  is  well-ordered,  all 
for  his  good,  his  real  and  permanent  advantage.  Yet  it  is  so.  When 
brought  to  the  point  where  all  the  dealings  of  God  with  his  soul  meet  and 
converge,  he  will  admire  the  beauty  and  order  of  them  all,  see  a  hun- 


REV.  JOHN  C.  FAIRBAIRN.  39 

dred  mysteries  unravelled,  and  be   satisfied  that  he  was  walking  in  the 
sunlight  when,  at  the  time,  it  was  all  darkness  to  him. 

Faith  and  experience  should  walk  hand  in  hand,  not  crossing  and 
thwarting  each  other,  but  side  by  side.  It  is  uncomfortable  walking  to 
a  child  of  God  when  it  is  not  so.  The  believer's  salvation  rests  not  on 
his  own  experience,  but  in  Christ's  work,  and  his  interest  in  it.  God 
looks  not  to  the  believer's  experience.  He  looks  to  the  believer  as  he 
is  in  Christ  Jesus.  This  should  comfort  believers  in  seasons  of  trial, 
when  doubts  and  fears  arise  and  prevail  for  a  season.  But  it  should 
not  make  them  slack  or  negligent  in  striving  and  seeking  for  more  and 
more  of  a  gracious  experience.  It  should  strengthen  their  confidence 
in  Christ,  but  render  them  no  whit  less  jealous  of  themselves.  A  gra- 
cious experience  of  the  presence  and  favour  of  God  is  of  unspeakable 
importance.  Believers  under  trial  of  darkness  and  perplexity  have 
been  thrown  into  great  alarm,  and  cried  out  to  God  that  they  cannot 
live  without  the  sense  of  his  presence  with  them,  and  that  they  must 
have  it.  Where  Christ  is  in  the  soul  the  hope  of  glory,  there  will  be 
manifestations  and  tokens  of  his  being  there.  Christ  dwelling  by  his 
Spirit  within  the  soul  cannot  but  make  his  indwelling  in  it  manifest  to 
the  soul.  It  will  often  happen  that  this  manifestation  'will  be  in  the  way 
>f  troubling  the  soul  for  sin,  spiritual  sloth,  unfaithfulness,  moving  great 
struggles  of  conscience  on  account  of  these  ;  yet  not  always  so.  There 
will  be  seasons  of  deep,  inexpressible  communings  of  love  between  the 
soul  and  Christ — shinings  out  of  the  glory  of  Christ  upon  the  soul,  to  its 
ineffable  comfort  and  joy — possession  of  the  peace  of  God  which  passes 
understanding.  The  holier,  tenderer,  and  more  God-ward  the  walk,  the 
more  of  such  gracious  experience.  In  such  seasons,  the  care  of  Christ 
will  very  plainly  be  seen,  and  deeply  felt ;  the  soul  will  distinctly  know 
that  the  Shepherd  of  Israel  is  leading  it  in  green  pastures,  and  beside 
the  still  waters. 

"  He  restoreth  my  soul."  He  goes  out  after  it  when  it  has  wandered 
from  the  fold  and  pasture  into  the  wilderness.  The  wandering  habit-; 
of  sheep  are  well  known — a  fitting  emblem  of  believers.  They  often 
wander  in  vain  ways — out  of  the  richest  pasture  the  Lord  has  provided 
for  them,  into  the  desert  where  there  is  no  pasture,  and  no  rest  for  the 
sole  of  the  foot,  into  the  wilderness  of  vain  thoughts,  of  wicked,  doubt- 
ing, unbelieving  thoughts,  from  thicket  to  thicket,  still  farther  astray. 
The  world  allures  them,  and  they  draw  after  it.  It  spreads  a  magic 
scene  before  them,  making  its  dross  to  shine  and  sparkle  as  if  it  were 
gold  and  precious  gems.  And  they  are  taken  in  the  snare  like  foolish 
insects  in  a  spider's  web.  It  will  often  happen  to  the  traveller,  that, 
after  the  falling  rains  have  bemired  all  the  ways,  and  sloughed  them 


40  FREE  CHURCH  PUI.PIT. 

over  with  clay  anrl  mud  pools,  the  whole  path  before  him  glistens  ancJ 
shines  as  if  it  were  spangled  with  innumerable  lustrous  gems.  Behind 
lie  sees  it  bedaubed  in  mire,  but  before  it  is  all  a  blaze  with  radiance. 
Ten  thousand  mimic  sunbeams  brandish  and  interweave  their  light. 
A  like  art  has  the  god  of  this  world  to  deck  out  the  world's  vanities. 
We  pursue  them,  and  grasp  at  them,  and  fill  our  bosom  with  them,  and 
behold  they  are  vanity.  Still  the  path  glistens  before  us,  and  we  push 
on  for  farther  trial  to  secure  a  booty — on  and  on,  till,  awakened  to  our 
lolly  by  some  warning  sent  home  to  us  from  the  Scriptures,  or  some 
sharp  stroke  of  Providence,  we  bemoan  ourselves,  observing  how  we 
have  despised  God's  mercies,  and  thrust  out  so  far  from  his  presence. 
The  prodigal  son,  when  he  came  to  himself,  resolved  to  return  to  his 
father's  house,  and  cast  himself  on  his  father's  mercy.  It  was  death  to 
remain  where  he  was  ;  to  return  could,  at  the  worst,  be  death  ;  we  know 
what  reception  he  had.  It  is  to  teach  sinners  to  return  to  God,  and  to 
encourage  them  to  return  with  the  assurance  of  a  gracious  reception. 
God's  love  exceeds  that  of  the  father  in  the  parable.  God  not  only  waits 
to  be  gracious — he  sends  out  into  the  wilderness,  the  far  country,  after 
his  wandering  children.  If  he  does  so  to  invite  unbelieving  sinners  to 
ccme  to  him,  much  more  does  Christ,  when  any  of  his  people  stray  from 
the  fold,  hasten  out  after  them  to  fetch  them  back.  He  will  chastise 
and  afflict  them  for  their  sins,  but  he  will  not  forsake  them.  They  are 
too  precious  to  him.  He  purchased  them  at  too  dear  a  price  to  part 
with  them.     He  restoreth  their  souls. 

The  provision  made  by  Christ  for  his  people  is  so  full  and  complete, 
and  he  is  always  so  ready  to  bestow  his  blessing  upon  them,  that,  but 
for  their  own  carelessness,  sloth,  and  sin,  they  need  at  no  time  be  in 
straits.  To  exhort  believers  to  rejoice  in  the  Lord,  and  to  set  before 
them  the  grounds  of  thoir  joy,  is  of  good  use  for  many  ends,  and  chiefly 
to  stir  them  up  to  seek  after  greater  advances  in  holy  walking  and  com- 
muning with  God;  but  to  insinuate  that  believers  shall  have  nothing 
but  joy  and  comfort  here  below,  were  vain  talk,  and  wide  of  all  Chris- 
tian experience.  Our  Lord  exhorts  his  people  to  be  of  good  cheer,  for 
he  has  overcome  the  world ;  but  at  the  same  time  certifies  them  that  in 
tho  world  they  shall  have  tribulation.  There  is  no  record  in  Scripture 
of  any  believer  having  had  uninterrupted  spiritual  comfort  here  below. 
Often  in  great  joy,  but  not  in  continual,  uninterrupted  joy.  In  what 
confusion  and  perplexity  of  spirit  do  we  often  find  believers — thrust 
down  into  what  dismal  and  death-like  places?  How  often  was  the 
Psalmist  at  hi3  wits'  end,  through  fear  and  trembling?  How  often 
plunged,  as  it  were,  to  the  lowest  bottom  of  the  deep,  kept  down  there- 
with the  terrors  of  the  Almighty  passing  over  him  ?     "  O  Lord,  rebuke 


REV.  JOHN  C.  FAIRBAIRN.  41 

me  not  in  thy  wrath,  neither  chasten  me  in  thy  hot  displeasure.  For 
thine  arrows  stick  fast  in  me,  and  thy  hand  presseth  me  sore.  There 
is  no  soundness  in  my  flesh  because  of  thine  anger,  neither  is  there  any 
rest  in  my  bones  because  of  my  sin."  "  Innumerable  evils  have  com- 
passed me  about ;  mine  iniquities  have  taken  hold  upon  me,  so  that  I 
am  not  able  to  look  up  ;  they  are  more  than  the  hairs  of  my  head,  there- 
fore my  heart  faileth  me."  And  so  in  many  other  passages.  And  as 
with  the  Psalmist,  so  with  others  of  God's  servants  whose  experience 
Scripture  records.  Out  of  such  fearful  troubles  and  depression  of  soul 
there  was  none  to  deliver  the  Psalmist.  Man's  help  was  of  no  avail. 
As  well  try  to  draw  out  Leviathan  with  a  hook.  He  could  no  more 
deliver  himself,  than  if  he  had  been  lying  under  weight  of  the  moun- 
tains. Beyond  the  reach  of  all  other  help,  the  Lord  remembers  him, 
stretches  down  his  hand,  lifts  him,  restores  his  soul.  The  Lord's  people 
are  often  called  upon  to  praise  him  in  the  words  of  Jonah,  "  The  waters 
compassed  me  about,  even  to  the  soul :  the  depth  closed  me  round  about, 
the  weeds  were  wrapped  about  my  head.  I  went  down  to  the  bottoms 
of  the  mountains  ;  the  earth  with  her  bars  was  about  me  for  ever,  yet 
hast  thou  brought  up  my  life  from  corruption,  O  Lord  my  God  !" 

Having  restored  the  souls  of  his  people,  Christ  leads  them  in  the 
paths  of  righteousness — in  the  statutes,  ordinances,  and  commandments 
of  God.  Except  in  these,  there  is  no  safe  walking.  All  other  paths  are 
confused,  and  lead  to  confusion.  Even  godless  sinners  may  know  this, 
if  they  would  consult  their  own  experience.  They  have  no  true  peace 
in  the  ways  where  they  walk.  They  can  have  none.  These  are  paths 
of  destruction — they  lead  to  death — they  take  hold  of  hell. 

In  the  fourth  verse,  the  Psalmist  comforts  himself  still  more  in  his 
Redeemer.  The  believer,  walking  in  the  fear  of  God,  and  doing  his 
utmost  to  keep  his  heart  and  steps  from  the  ways  of  temptation,  cannot 
make  too  great  demands  upon  the  grace  and  favour  of  God.  All  that 
he  has  to  ask  is  short  of  what  God  has  promised.  The  Psalmist  now  com- 
forts himself  not  only  from  the  review  of  God's  merciful  dealing  with 
him  hitherto,  but  looks  forward  with  confidence  for  the  time  to  come. 
Whilst  he  has  any  being,  he  expects  to  be  praising  the  Lord  for  his 
mercies.  He  here  anticipates  and  tries  to  realize  the  time  when  he 
should  be  called  on  to  depart  this  life.  This  Paul  also  did,  who  declares 
concerning  himself,  that  he  died  daily.  He  speaks  of  the  valley  of  the 
shadow  of  death,  and  of  his  passing  through  it.  If  we  could  follow  his 
thoughts  whither  they  have  now  gone,  and  get  a  glimpse,  by  anti- 
cipation, of  our  own  walking  through  this  valley  of  the  shadow  of  death, 
we  might  see  our  need  of  having  Christ  for  our  guide  and  comforter 
there.     It  is  a  dark  and  dismal  place — to  the  mere  natural  apprehen- 


42  FREE  CHURCH  PULPIT. 

sion  the  most  terrible  place  except  hell.  It  is  overshadowed  with  fears, 
and  haunted  with  innumerable  horrors — full  of  snares  and  plagues. 
We  then  come  into  frightful  terrors  and  bewilderment,  where  there 
is  no  peace,  and  can  be  none,  except  Christ  be  with  us.  We 
have  come  within  the  shadow  of  eternity.  We  are  going,  breath 
by  breath,  step  by  step,  out  of  this  state  of  things,  so  familiar  to 
us  and  so  fondly  cherished.  The  sun  has  gone  down  beneath  the 
horizon,  the  light  of  this  world  is  fading  from  our  eye.  We  have 
gotten  shoaled  and  shelved,  cast  up  out  of  this  our  native  element  upon 
the  shore  of  an  unexplored  world.  Our  senses,  which  brought  us  into 
contact  with  terrestrial  things,  have  no  occupation  here.  They  bring  us 
no  intimations.  They  cannot  lay  their  hands  upon  the  objects  of  the  eter- 
nal world.  The  objects  of  time  are  left  behind.  They  have,  to  our 
seeming,  changed  their  nature.  They  have  become  shadows.  Many 
other  things  make  death  terrible.  Sin  and  Satan  lurk  and  work  in  the 
shadow  of  death.  The  sins  of  men's  lives  start  up  to  scar  them  and 
increase  and  intensify  their  fearful  apprehensions.  They  had  forgot- 
ten their  sins,  had  supposed  they  were  dead  and  buried,  no  more  to  be 
seen  or  heard  of.  They  had  only  gone  before  them  to  judgment, 
to  meet  them  again  in  this  evil  place,  to  haunt  their  steps  and  pur- 
sue them  to  the  judgment  seat.  This  sudden  onset  of  sin  has 
driven  many  to  despair  in  passing  through  the  valley  of  the  shadow  of 
death  ;  and  occasioned  even  to  many  a  redeemed  soul,  whose  sins  were 
all  pardoned,  a  season  of  inexpressible  anguish  of  spirit,  though  before 
their  departure  the  cloud  has  passed  away,  and  the  sunshine  and  calm 
returned.  Satan  is  busy  with  his  temptations  here — nowhere  busier, 
shooting  his  bolts  on  every  side,  wounding  the  soul,  and  making  it 
pass  through  a  shower  of  fire.  God  often  lets  loose  all  his  terrors  here 
against  the  wicked,  so  that  they  are  utterly  confounded.  It  is  all  horror, 
and  darkness,  and  conflict,  and  struggle.  To  the  awakened  but  uncon- 
verted sinner,  death  is  ineffably  dreadful.  The  believer  would  sink 
helpless  were  he  left  to  himself. 

The  Psalmist  could  contemplate  the  terrors  of  death.  All  passed  before 
nis  mind.  He  left  none  of  them  out.  He  looked  not  with  a  careless 
eye — not  with  a  kind  of  glance  which  men  will  now  and  then  throw 
sidelong  at  some  evil  in  their  path,  which  must  one  day  be  met,  but  which 
being  yet  at  some  distance,  they  are  glad  to  look  more  sparingly  at  its 
dark,  than  at  its  hopeful  side.  He  knew  what  was  to  be  met,  en- 
countered, struggled  with,  in  death.  In  the  face  of  all  death's  terrors, 
he  concludes,  "I  shall  fear  no  evil."  His  reason  is,  "  for  thou  art 
with  me,  thy  rod  and  thy  staff  they  comfort  me."  Christ  goes  with  his 
people  through  the  whole  journey  of  life,  and  does  not  forsake  them  at 


REV.  JOHN  C.  FAIRBAIRN.  43 

death.  He  draws  near  them  then.  Whatever  the  sinner  trusted  in, 
leaves  them  here — whatever  the  sinner  feared,  meets  him  here — what- 
ever the  believer  feared,  by  and  by,  leaves  him  here.  Christ  takes  him 
by  the  hand  and  leads  him  through — Christ  has  conquered  the  terrors 
of  death  and  hell.  They  stand  in  awe  of  Christ.  They  crouch  down 
before  him,  content  if  he  pass  without  lifting  his  staff  against  them. 
In  his  hand  the  believer  is  safe,  and  shall  be  brought  in  peace  to  his  ex- 
pected end. 


(     44     ) 


LECTURE    IV. 

BY  THE  REV.  JOHN  MONTGOMERY,  INNERLEITHEN. 

"  Rear  my  prayer,  O  Lord  ;  give  ear  to  my  supplications  :  in  thy  faithfulness  answer  me, 
and  in  thy  righteousness.  And  enter  not  into  judgment  with  thy  servant  ;  for  in  thy  sight 
shall  no  man  living  be  justified.  For  the  enemy  hath  persecuted  my  soul ;  he  hath  smitten 
my  life  down  to  the  ground  :  he  hath  made  me  to  dwell  in  darkness,  as  those  that  have  been 
long  dead.  Therefore  is  my  spirit  overwhelmed  within  me  ;  my  heart  within  me  is  desolate. 
I  remember  the  days  of  old  ;  I  meditate  on  all  thy  works  :  I  muse  on  the  work  of  thy  hands. 
I  stretch  forth  my  hands  unto  thee  :  my  soul  thirsteth  after  thee,  as  a  thirsty  land.  Selah. 
Hear  me  speedily,  O  Lord ;  my  spirit  faileth  :  hide  not  thy  face  from  me,  lest  I  be  like  unto 
them  that  go  down  into  the  pit.  Cause  me  to  hear  thy  loving  kindness  in  the  morning ;  for 
in  thee  do  I  trust ;  cause  me  to  know  the  way  wherein  I  should  walk  ;  for  I  lift  up  my  soul 
unto  thee.  Deliver  me,  O  Lord,  from  mine  enemies:  I  flee  unto  thee  to  hide  me.  Teach  me 
to  do  thy  will ;  for  thou  art  my  God  :  thy  spirit  is  good  ;  lead  me  into  the  land  of  upright- 
ness. Quicken  me,  O  Lord,  for  thy  name's  sake  :  for  thy  righteousness'  sake  bring  my  soul 
out  of  trouble.  4nd  of  thy  mercy  cut  off  mine  enemies,  and  destroy  all  them  that  afflict  my 
soul ;  for  I  am  thy  servant." — Psalm  cxliii. 

This  Psalm  is  adapted  to  a  time  of  trial.  Believers  have  joys  un- 
known to  other  men  ;  and  although  they  share  with  other  men  in  common 
sorrows  and  calamities,  they  have  also  disti'esses  peculiar  to  themselves, 
"  The  sufferings  of  this  present  time  are  not  worthy  to  be  compared  with 
the  glory  that  shall  be  revealed  in  us."  But  the  present  time  is  a  time 
of  many  sufferings.  "  Blessed  is  the  man  that  endureth  temptation  ;"  but 
it  is  no  strange  thing  that  happens  to  us  when  we  are  tried  with  a  fiery 
trial. 

"All  things  work  together  for  good  to  them  that  love  God,  to  them 
who  are  the  called  according  to  his  purpose."  "  To  die  is  gain."  Per- 
haps it  is  sometimes  more  difficult,  and  requires  a  greater  exercise  of 
faith  to  assure  ourselves,  concerning  some  of  the  trials  of  life,  that  they 
work  for  good  to  us,  than  to  assure  ourselves  of  this  concerning  death — 
more  difficult  to  look  with  resignation  and  complacency  on  some  of  God's 
providential  dispensations,  than  to  look  forward  with  complacency  and 
hope  to  the  hour  of  death.  And  there  are  trials  more  fiery  than  even 
the  losses  and  bereavements  which  Christians  so  keenly  feel,  and  by 
which  they  are  made  practically  acquainted  with  the  preciousness  of 
Christ,  the  riches  of  his  grace,  the  greatness  of  his  promises,  the  bliss- 
fulness  of  his  fellowship,  and  the  abundant  consolations  of  the  Holy 
Ghost — more  fiery  than  even  losses  and  bereavements  such  as  often  drive 


REV.  JOHN  MONTGOMERY.  45 

the  unchastened  spirits  of  ungodly  men  to  the  madness  of  despair.  "  All 
that  will  live  godly  in  Christ  Jesus  shall  suffer  persecution."  Christ's 
people  are  hated  by  the  wicked ;  and  which  of  them  has  never  felt  it 
hard  to  bear  the  calumny  and  scorn  wherewith  their  enemies  have  per- 
secuted them  when  hatred  had  no  other  way  to  vent  itself,  no  other 
means  by  which  to  persecute ;  and  when  they  knew  that  the  rack  and 
the  dungeon,  the  stake  and  the  gibbet,  were  not  at  present  to  be  feared 
—when,  it  may  be,  even  their  worldly  fortunes  seemed  secure  against  all 
the  assaults  of  unbelieving  malignity  ?  Nay,  it  seems  as  if  our  Lord 
intimated  that  this  must  often  be  felt  by' his  followers  to  be  one  of  the 
most  intolerable  forms  of  persecution — apart  from  others,  itself  a  fiery 
trial — conjoined  with  others,  an  aggravation  of  their  worst  intensity — a 
trial  in  which  there  is  especial  need  of  heavenly  consolation — when  he 
said  in  his  Sermon  on  the  Mount,  "Blessed  are  ye  when  men  shall  re- 
vile you,  and  persecute  you,  and  shall  say  all  manner  of  evil  against 
you  falsely  for  my  sake.  Rejoice  and  be  exceeding  glad,  for 
great  is  your  reward  in  heaven  :  for  so  persecuted  they  the  prophets 
that  were  before  you."  But  torment  of  conscience  is  worse  than  all  the 
calamities  of  life — worse  than  all  the  suffering  that  the  hands  of  the 
persecutor  can  inflict — worse  than  all  the  pain  that  backbitings  and 
whisperings  can  cause.  "  The  spirit  of  a  man  will  sustain  his  infir- 
mity, but  a  wounded  spirit  who  can  bear  ?  David  strongly  expresses  this 
in  the  thirty-second  Psalm,  where  he  says,  "When  I  kept  silence,  my  bones 
waxed  old  through  my  roaring  all  the  day  long.  For  day  and  night 
thy  hand  was  heavy  upon  me  ;  my  moisture  is  turned  into  the  drought 
of  summer."  And  in  many  other  places  of  the  Book  of  Psalms,  he 
describes  in  like  manner  the  anguish  of  his  soul ;  for  instance,  in  the 
fifty-first  Psalm,  when  he  speaks  of  the  bones  which  God  hath  broken. 
And  with  less  explicit  reference  to  affliction  of  his  conscience,  or  to  his 
transgressions  as  the  cause  of  that  spiritual  anguish  which  he  endures, 
he  often  expresses  himself  in  language  otherwise  very  similar,  and  appa- 
rently proceeding  from  avery  similar  distress.  For  instance,  in  the  forty- 
second  Psalm — "  As  with  a  sword  in  my  bones,  mine  enemies  reproach  me, 
while  they  say  daily  unto  me,  Where  is  thvGod  ?"  And  in  the  Psalm  now 
under  our  consideration,  verses  three  and  four — "For  the  enemy  hath  per- 
secuted my  soul;  he  hath  smitten  my  life  down  to  the  ground ;  hehath  made 
me  to  dwell  in  darkness,  as  those  that  have  been  long  dead.  Therefore 
is  my  spirit  overwhelmed  within  me ;  my  heart  within  me  is  desolate." 
Let  it  not  be  imagined  that  distress  of  conscience  is  felt  by  unbelievers 
alone.  David  was  a  believer  when  he  endured  it ;  he  had  experienced 
and  escaped  from  it,  and  yet  he  fell  into  it  again.     You  are  not  safe 


46  FREE  CHURCH  PULPIT. 

from  all  danger  of  this  distress  till  beyond  the  reach  of  temptation,  and 
beyond  all  possibility  of  transgression. 

We  must  also  reflect,  that  wicked  men  are  not  the  only  persecutors  of 
the  saints  of  God.  Wicked  men  are  slaves  and  minions  of  the  devil. 
He  himself  is  the  great  persecutor — our  adversary,  who,  as  a  roaring 
lion,  walketh  about  seeking  whom  he  may  devour — the  accuser  of  the 
brethren,  who  accuseth  them  before  God  day  and  night.  And  wicked 
men  are  not  the  only  agents  whom  he  employs  to  carry  on  his  work. 
He  has  other  legions  at  least  as  malignant  as  they.  "  We  wrestle  not 
against  flesh  and  blood,  but  against  principalities,  against  powers,  against 
the  rulers  of  the  darkness  of  this  world,  against  spiritual  wickedness  in 
high  places."  The  victory  is  promised  to  the  believer,  yet  there  may 
be  many  temporary  reverses  in  that  protracted  warfare,  many  a  fall  in 
that  incessant  conflict,  ere  we  shall  be  made  more  than  conquerors 
through  him  that  loved  us,  and  shall  rise  to  an  eternal  triumph,  or  ra- 
ther, shall  be  raised  by  him  who  is  for  us,  and  who  is  greater  than  all 
they  that  can  be  against  us,  and  who  will  place  us  where  we  can  be  as- 
sailed no  more.  There  may  be  many  hours  of  gloom  and  fear  even  after 
the  first  dawn  of  heavenly  light  has  gladdened  the  soul,  even  after  the  rays 
of  the  Sun  of  Righteousness  have  kindled  it  to  raptures  of  holy  joy — much 
walking  in  darkness  after  God  has  shined  in  our  hearts  to  give  us  the 
light  of  the  knowledge  of  his  glory  in  the  face  of  Jesus  Christ.  Clouds 
may  interpose :  our  beloved  may  withdraw  himself  and  be  gone,  and  we 
may  be  constrained  to  exclaim — Oh,  that  I  knew  where  I  might  find  him  ! 
It  may  seem  as  though  sin  had  for  ever  separated  between  us  and  our 
God.  David  was  not  unlike  all  other  believers  in  his  experience  when 
he  cried,  "How  long  wilt  thou  forget  me,  O  Lord  ?  for  ever  ?  how  long 
wilt  thou  hide  thy  face  from  me  ?"  Trouble  of  conscience  may  arise  (as 
we  see  from  the  thirty- second  psalm)  upon  commission  of  sin  ;  the 
Lord  may  hide  his  face  from  us,  and  seem  to  forget  us,  when  we  have  for  a 
while  forgotten  him  ;  he  may  deal  with  us  as  with  the  Israelites  of  old, 
when  he  said  to  them  (as  we  read  in  the  tenth  chapter  of  the  Book  of 
Judges),  "  Go,  and  cry  unto  the  gods  which  ye  have  chosen ;  let  them 
deliver  you  in  the  time  of  your  tribulation."  Or  he  may  graciously 
appoint  to  try  us  in  this  way  with  interruption  of  his  sensible  fellow- 
ship, in  order  that  we  may  be  excited  to  seek  him  with  increased  ear- 
nestness, and  so  attain  to  a  higher  spirituality,  and  enjoy  his  fellowship 
more  perfectly  than  before ;  or  in  order  that  we  may  be  brought  to  ac- 
knowledge with  more  perfect  cordiality  our  absolute  dependence  on  his 
sovereign  grace.  Or  distress  may  be  caused  by  temptation,  whilst  yet 
this,  with  all  things,  shall  work  for  good  to  us  under  God's  control  and 


REV.    JOHN    MONTGOMERY.  47 

by  his  fatherly  care  ;  wicked  men  and  devils  may  be  permitted  to  assail 
us,  and  so  far  to  prevail,  as  much  to  distress  us  by  temptations  to  ab- 
horred iniquity,  and  to  cast  us  into  doubt  by  false  accusations,  so  that 
we  know  not  well  what  to  say,  or  what  to  think,  when  they  cry  against 
us,  Where  is  thy  God? 

It  would  seem  that  the  psalm  now  before  us  was  composed  in  a  time 
of  trial.  It  is  suited  to  such  a  time.  Perhaps  it  was  the  utterance  at 
once  of  David's  piety  and  of  his  distress,  when  he  fled  from  the  face 
of  his  own  son  Absalom,  in  midst  of  afflictions  strangly  multiplied  and 
aggravated  ;  when  his  prosperity  was  changed  all  at  once  into  adversity  ; 
when  his  heart  was  lacerated  by  the  conduct  of  Absalom  ;  when  he  was 
an  exile  from  Jerusalem,  and  could  no  longer  go  up  with  the  multitude 
that  kept  holiday  into  the  house  of  God,  whose  courts  he  loved  ;  when 
every  circumstance  reminded  him  of  his  own  worst  offences  now  visited 
with  chastisement ;  and  when  (as  may  well  be  supposed,)  Satan  took 
advantage  of  all  these  distresses,  and  seized  the  opportunity  to  cast  in 
a  flood  of  atheistical  suggestions,  and  to  fill  the  soul  with  darkness,  and 
doubt,  and  fear. 

Nothing  is  more  certain  than  that  believers  may  attain  to  an  assur- 
ance of  their  own  salvation ;  and  yet,  it  is  evident  that  believers  may 
have  very  many  anxieties,  and  very  many  doubts  and  fears.  Nay, 
even  those  who  have  attained  to  an  assurance  of  their  own  salvation, 
may  be  caused  to  pass  through  old  trials  again  ;  and  doubt  and  fear  and 
anxiety  may  return  after  they  have  been  gone,  and,  as  we  fancied,  gone 
for  ever.  We  cannot  stay  at  present  to  investigate  the  causes  by 
which  the  soul's  assurance  is  thus  disturbed,  nor  the  variety  of  condi- 
tions under  which  such  disturbance  may  take  place  ;  but  let  us  observe 
how  impossible  it  is  to  affix  any  meaning  to  the  expressions  of  the 
Psalmist  in  the  psalm  before  us,  unless  it  be  admitted  that  a  peaceful, 
joyful  assurance  of  salvation  is  attainable,  and  that,  after  it  has 
been  attained,  doubts  and  fears  may  yet  arise  in  the  soul  of  the  be- 
liever. 

With  respect  to  this  assurance,  there  are  two  extremes  of  opinion 
both  to  be  avoided.  On  the  one  hand,  it  is  imagined  by  some,  that  a 
man  is  not  in  a  state  of  salvation,  unless  the  assurance  of  that  salvation 
be  enjoyed — that  there  is  no  real  faith  in  his  soul  unless  he  be  ready  to 
say,  "  I  know  that  I  believe  in  Christ  ;  I  know  that  I  am  accepted  by 
God;  I  know  that  I  am  on  the  way  to  heaven."  On  the  other  hand, 
there  are  some  who,  perceiving  this  notion  to  be  unscriptural,  and  to 
be  fraught  with  very  dangerous  consequences,  fall  into  an  error  which 
perhaps  is  not  less  dangerous,  and  either  take   for  granted,  that  an 


48  FREE  CHURCH  PULPIT. 

assurance  of  salvation  is  unattainable,  or  that  it  is  presumption  in 
ordinary  Christians  to  think  of  attaining  it.  These  are  important 
errors — much  evil  perpetually  flows  from  each  of  them.  If  it  be  asserted 
that  there  is  no  saving  faith  without  the  present  knowledge  and  assur- 
ance of  salvation,  then  Christians,  already  weak  and  weary,  are  still 
further  distressed ;  even  those  who  have  been  borne  up  till  they  felt 
that  they  were  really  in  heavenly  places,  mounting  as  on  eagle's  wings, 
and  singing  praises  in  holy  ecstacy  as  they  arose  into  the  serene  pure 
air,  where  for  a  while  they  have  enjoyed  the  beatific  sunshine  of  the 
Saviour's  countenance,  may  be  troubled  by  such  doctrine,  for  they  have 
a  sweet  remembrance  still  of  these  heavenly  joys  ;  yet  now,  it  is  not 
with  them  as  it  was  with  them  in  such  favoured  moments — their  wings  have 
flagged,  and  their  soaring  spirits  have  sunk  again — and  now  again  they  are 
tossed  about  by  the  stormy  winds  of  earthly  passion,  full  of  disquietudes 
and  cares,  from  which,  for  a  while,  they  were  exempt,  and  which,  in  midst 
of  their  joy,  they  had  forgotten,  and  compelled  to  cry,  like  Paul,  "  0, 
wretched  man  that  I  am !  who  shall  deliver  me  from  the  body  of  this  death  ?" 
And,  scarcely  able  to  add,  like  him,  "  I  thank  God  through  Jesus  Christ 
our  Lord,'' — they  are  still  more  enfeebled  and  distressed  by  this  doctrine, 
which  tempts  them  to  think  that  their  former  experience  of  joy  and 
peace  may  have  been  all  a  delusion.  It  tends  to  sink  them  deeper  in 
the  dark  waters  in  which  they  are  now  struggling ;  whilst  on  others, 
perhaps  weaker  in  the  faith  than  they,  who  have  never  experienced 
such  joy,  its  effect  is,  if  possible,  even  more  deadly,  and  the  hope 
which  had  begun  to  spring  up  in  their  hearts  is  rudely  quenched. 
Satan  comes  in  disguise  as  a  messenger  of  God,  and,  professing  nothing 
but  anxiety  for  their  salvation,  more  effectually  troubles  their  souls  by 
his  feigned  voice  of  kindness  than  he  could  by  all  the  bellowings  of  hell. 
Nor  is  the  injury  less  serious  which  results  to  those  who  look  with 
greatest  contempt  upon  that  weak,  trembling,  flickering  hope  which  seems 
so  easily  put  out.  This  doctrine  disheartens  many  a  true  believer,  but 
it  also  encourages  many  a  vain  pretender.  And  I  know  few  sj:>ectacles 
more  melancholy  than  that  of  the  man  who,  supposing  faith  in  Christ  to 
be  an  easy  thing,  gives  his  heartless  assent  to  a  statement  of  doctrine, 
which  it  pleases  him  to  designate  the  gospel,  and  forthwith  concluding 
himself  to  be  in  a  state  of  salvation,  boasts  of  his  faith,  and  speaks  as  if 
he  were  unquestionably  on  the  road  to  heaven,  whilst  there  is  nothing 
heaven-like  about  his  character,  and  no  evidence  of  faith  whatever 
except  that  boastful  profession  and  the  supercilious  air  with  which  he 
compassionates  those  who  dare  not  boast  like  himself.  I  know  not  what 
delusion  is  more  hopeless  and  desperate  ;  when  such  a  case  is  cured,  it  is 


REV.    JOHN    MONTGOMERY.  49 

in  truth  a  marvellous  illustration  of  the  sovereignty  of  grace,  and  the 
power  of  God. 

But  if,  on  the  other  hand,  men  take  it  for  granted  that  assurance  is 
not  attainable,  or  at  least  that  the  attainment  of  it  is  not  to  be  expected 
on  their  part,  the  result  is  very  deplorable.  For,  if  the  man  who  falls  into 
such  error  be  a  Christian,  he  is  debarred  from  many  of  the  highest  en- 
joyments of  the  Christian  life,  from  enjoyments  with  which  great  attain- 
ments in  holiness  are  connected,  and  which,  in  some  measure,  are  even 
indispensable  to  such  attainments;  many  of  the  Christian's  privileges 
are  known  to  him  only  in  name  ;  he  is  prevented  from  rendering  proper 
obedience  to  the  commandment,  "  Rejoice  in  the  Lord  ;"  he  is  withheld 
from  glorifying  God  as  he  might  and  as  he  ought  ;  he  is  kept  walking 
in   darkness  when   he   might  walk  in   light.       His  influence  for  good 
amongst  his  fellow  men  is  grievously  diminished.      Indeed,  it  is  hard  to 
see  how  such   a  notion  can  consist  with   much   zeal  in  the  cause  of 
Christ;  most  probably  the  Christian  who  entertains  it  is  but  a  very 
worldly  Christian  still,  and  worldly  men  are  encouraged  by  what  they 
hear  from  his  lips,  in  their  own  opinion,  that  it  is  not  necessary  to  be  at 
much  trouble  about  religion — they  are  encouraged  to  think  that  they  have 
done  enough  and  gone  far  enough  when  they  have  got  the  length  of  say- 
ing without  dishonesty  that  they  hope  Jesus  Christ  will  be  their  Saviour, 
and  that  they  shall  go  to  heaven.     The  devil  will  not  readily  disturb 
them  in  such  peace,  nor  quench  such  hope  ;  such  peace  and  hope  are 
really  the  works  of  the  devil.  And  surely  there  is  every  reason  to  doubt 
the  religion  of  those  men  who  are  contented  to  want  assurance  of  their 
own  salvation;  nay,  if  they  are  quite  contented,  their  Christianity  may 
very  safely  be  denied.    What,  if  perhaps  some  Christians  are  very  car- 
nal and  lethargic  ;  and  if  perhaps  some  man  so  carnal  and  lethargic  that 
you  see  no  more  than  some  faint  sign  of  spiritual  life,  may,  after  all,  be 
in  a  state  of  grace — are  you  to  be  contented  to  be  as  the  worst  and  as  the 
weakest  ?     Are  you  to  comfort  yourselves  with  the  thought  of  your  re- 
semblance to  them  ?     You  think  it  possible  that  one  may  be  a  Christian 
who  is  sunk  in  a  certain  wretched  lethargy — but  oh  !  how  worthless  is 
the  hope  you  found  upon  such  an  imagined  possibility  !      You  are  like 
those  who  flatter  themselves  with  the  expectation  of  a  death-bed  repent- 
ance. When  men  seem  contented  to  want  assurance  of  their  own  salva- 
tion,  may  we  not  think  it  is  because  they  do  not  even  believe  heaven 
and  hell  to   be  realities  ?     How  can  we  suppose  that  they  have  any 
proper  sense  of  sin,  or  that  the  cross  of  Christ  and  the  Day  of  Judg- 
ment have  any  considerable   place  in  their  thoughts,  or  any  consider- 
able influence  over  their  hearts  ?     No,  my  friends,  the  man  may  be 
No.  109. — Lect.  4.  VOL.  III. 


50  FREE  CHURCH  PULPIT. 

a  Christian  who  still  has  much  doubt,  and  anxiety,  and  fear  ;  but  there  is 
the  greatest  reason  to  conclude  favourably  of  the  real  Christianity  of  him 
who  is  most  desirous  to  obtain  assurance,  most  distressed  for  the  want  of  it, 
and  most  unremitting  in  the  use  of  all  the  means  of  grace  in  order  that 
it  may  be  obtained.  Suppose  not  that  it  is  unattainable — suppose  not 
that  only  apostles,  and  prophets,  and  martyrs,  and  men  of  distinction  in 
the  Church  of  Christ,  have  attained  it — suppose  not  that  it  is  a  gift  so 
rare  and  peculiar  that  it  is  not  to  be  sought  in  the  use  of  any  ordinary 
means  of  grace,  but  comes  unexpected,  like  the  gift  of  prophecy,  and 
visions,  and  revelations,  which  came  suddenly  to  holy  men  of  old  ;  but 
suppose  that  every  step  onward  in  the  Christian  course  is  a  step  towards 
its  most  perfect  attainment.  To  you  it  is  said,  "  Give  diligence  to  make 
your  calling  and  election  sure."  Press  toward  the  mark,  like  Paul,  and 
think  not  of  jmusing  till  you  can  say,  like  him,  "  I  know  in  whom  I  have 
believed,  and  am  persuaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day."  Nor  will  you  think  of  pausing 
then — certainly  not  then  ;  you  will  then  be  less  apt  than  now  to  be  con- 
tented with  attainments  made,  or  to  imagine  that  you  have  attained  as 
much  as  is  attainable — you  will  be  more  earnest  than  now  instill  pressing 
on  and  seeking  the  way  to  Zion  with  your  faces  thitherward. 

But  observe  now,  brethren,  how  the  Psalmist  in  this  psalm  speaks  to 
God  as  his  God.  Even  when  he  is  much  depressed — much  tempted  to 
doubt  and  to  despond — he  resists  the  devil — he  refuses  to  yield — he 
strives  to  banish  doubt  and  despondency — he  resolutely  says,  "  1  will  not 
despair;"  and  he  looks  up  to  God  as  he  makes,  and  piously  utters  the 
resolution.  There  is  many  a  common  error  on  the  subject  of  assurance, 
to  which  we  have  not  time  at  present  to  attend,  but  one  which  is  very 
common  is  forced  upon  our  notice,  by  the  striking  contrast  of  the 
Psalmist's  conducted  as  exhibited  in  this  psalm.  How  often  do  we  see 
that  when  temptations  come,  and  doubts  arise  in  the  soul,  men  yield  at 
once,  they  prostrate  themselves  on  the  ground,  andean  hardly  be  roused 
to  any  exertion  ?  It  is  well  that  the  hope  which  is  in  believers  cannot 
die;  for  when  Satan's  temptations  are  powerful,  and  he  presses  them 
hard  with  arguments,  they  sometimes  seem  to  be  themselves  determined 
that  it  shall  not  live.  Now  it  is  positively  sinful  to  give  way  to  despon- 
dency ;  and  what  is  despair  but  rebellion  against  God  ?  See  what  David 
did  when  he  was  assailed  with  temptations  of  this  nature  :  he  cried  out 
of  the  depths,  he  stretched  out  his  hands  unto  God,  he  laid  hold  of  the 
covenant,  he  laid  hold  of  God  as  Ma  God.  Remember  Jacob,  how  he 
wrestled  all  night  with  the  angel  of  the  Lord,  how  "he  wept  and  made 
supplication  unto  him."      It  is   a  grievous  complaint,  indeed,   which 


REV.  JOHN  MONTGOMERY.  51 

the  eighty-eighth  Psalm  contains,  but  it  is  a  complaint  to  God,  and  it 
begins  with  the  words,  "  O  Lord,  God  of  my  salvation."  Consider  the 
forty- second  Psalm  ;  hear  how  David  says  "Omy  God."  Consider  how 
he  strives  to  encourage  himself  in  the  Lord,  even  when  he  seems  to  find 
it  very  difficult :  "  Why  art  thou  cast  down,  0  my  soul  ?  And  why  art 
thou  disquieted  within  me?  hope  thou  in  God,  for  I  shall  yet  praise  him 
who  is  the  health  of  my  countenance  and  my  God."  And  now  look  into 
this  psalm  before  us  :  consider  particularly  the  tenth  verse,  "Teach  me 
to  do  thy  will,  for  thou  art  my  God  ;"  or  the  twelfth  verse,  "  1  am  thy 
servant ;"  or  the  eighth  verse,  "  In  thee  do  I  trust."  Or  consider  the 
first  verse — it  really  illustrates  this  point  as  well  as  any  verse  in  the 
psalm,  though  to  perceive  it  a  little  more  attention  may  be  necessary. 
Consider  the  appeal  to  faithfulness  and  righteousness,  "  Hear  my  prayer, 

0  Lord  ;  give  ear  to  my  supplications  ;  in  thy  faithfulness  answer 
me,  and  in  thy  righteousness."  What  appeal  can  be  made  to  the 
righteousness  or  to  the  faithfulness  of  God,  unless  we  confess  him  as  our 
God? 

But,  again,  consider  what  it  is  to  confess  God  as  our  God.  There  is 
no  other  way  of  confessing  him  at  all.  This  is  not  necessarily  the  lan- 
guage of  assurance.  I  mean  that  it  is  not  necessarily  the  language  of  a 
man  having  assurance  of  his  own  salvation.  It  is  rather  the  language  of 
appropriating  faith.  It  is  the  language  of  a  man  putting  in  his  claim, 
uttering  forth  his  desire,  and  endeavouring  to  give  effect  to  that  desire, 
stretching  out  his  hand  to  grasp  the  hand  that  is  stretched  out  for  his 
salvation.  It  is  fit  language,  indeed,  for  one  to  use  who  enjoys  assur- 
ance ;  but  of  itself  it  is  not  sufficient  to  show  that  assurance  is  enjoyed  ; 
and  it  must  be  borne  in  mind  that  assurance  of  salvation  is  never  en- 
joyed when  faith  is  not  in  exercise:  it  requires  that  assurance  of  faith 
which  is  often  confounded  with  it,  but  which  is  really  a  very  different 
thing  ;  and  the  language  of  assured  salvation  is  still  the  language  of  ap- 
propriation, of  appropriating  faith.  But  there  is  a  great  difference,  my 
friends,  betwixt  saying  to  Gcd,  "  Thou  art  my  God,"  and  saying  to 
men  that  we  know  him  to  be  our  God.  I  need  no  previous  assurance  of 
salvation  to  warrant  me  in  saying  to  God,  "  Thou  art  my  God" — nay, 

1  need  no  previous  remembered  faith  ;  but,  on  the  mere  warrant  of  God's 
word  addressed  to  me,  I  may  go  to  him  now  in  faith,  and  going  to  him 
in  faith,  I  may,  and  in  reality  I  must,  call  upon  him  as  ray  God :  for  in 
the  act  of  calling  upon  him,  I  must  take  him  to  be  my  God  ;  without  this 
there  is  no  calling  upon  him  at  all ;  until  I  do  this  I  still  refuse  to  sub- 
mit myself  to  him,  and  am  a  resolute  rebel.  With  my  heart  I  must  call 
upon  him  as  my  God,  even  if  thoughts  arise  within  me  which  check  the 


52  FREE  CHURCH  PULPIT. 

utterance  of  the  words  as  they  come  to  my  lips  ;  and  I  am  bound  also 
without  delay  to  confess  God  before  men,  and  thus  also  before  men  I  must 
say  that  he  is  my  God,  intending  by  this  to  tell  them  that  1  now  seek  him, 
devote  myself  to  him,  and  renounce  all  idols  which  I  have  worshipped 
The  humble  believer  is  often  very  bold  in  doing  this,  whilst  still  most 
anxious  and  uncertain  about  his  own  salvation.  But  it  is  quite  a  dif- 
ferent thing  to  say  to  men  that  I  know  God  to  be  my  God,  and  im- 
plies an  assurance  of  my  acceptance  and  of  my  salvation.  And  many 
a  one  who,  like  David,  says  to  God,  "  Thou  art  my  God" — thus  with 
his  heart  receiving  Christ  as  he  is  offered  in  the  gospel,  and  giving 
himself  to  Christ  without  reserve — may  yet  be  far  from  feeling  himself 
warranted  to  say  to  his  fellow-men  that  he  knows  God  to  be  his  God  in- 
deed. 

But  the  expressions  used  by  David  in  the  Psalm  before  us  are  not  all 
capable  of  being  regarded  as  the  mere  expressions  of  appropriating 
faith.  There  is  an  evident  reflection  upon  the  past,  and  a  struggle  not 
only  against  the  temptation  to  doubt  the  present  favour  of  God,  but 
also  against  the  temptation  to  doubt  the  reality  of  former  spiritual 
peace  and  joy.  It  is  true,  however,  that  in  the  soul's  struggle  against 
despondency,  and  against  the  temptation  to  despair,  the  exercise  of  faith 
is  indeed  that  in  which  it  is  chiefly  employed. 

Perhaps  the  first  verse  of  this  Psalm  may  be  regarded  as  indicative 
of  the  depth  of  that  distress  into  which  David  was  sunk  at  this  time,  and 
of  the  strength  of  those  temptations  of  unbelief  with  which  he  was  as- 
sailed. He  seems  as  if  he  felt  some  difficulty  in  bringing  himself  to 
think  that  God  would  hear  him,  or  in  bringing  his  heart  tu  a  state  of 
feeling  accordant  with  this  just  judgment  of  his  mind.  Knowing  that 
God  is  truly  near  and  ready  to  hear,  he  yet  feels  as  if  God  were  far 
away,  as  if  sin  had  completely  separated  betwixt  him  and  his  God  ;  and 
therefore  he  calls  urgently  upon  the  Lord  to  hear  his  prayer,  and  to 
give  ear  to  his  supplications,  ere  he  goes  on  to  make  his  appeal  to  the 
faithfulness  and  to  the  righteousness  of  the  Lord.  "  Hear  my  prayer, 
O  Lord;  give  ear  to  my  supplications  :  in  I  by  faithfulness  answer  me, 
and  in  thy  righteousness."  If  your  distress  be  deep,  you  will  see  such 
deep  distress  exhibited  in  the  Psalms  of  David,  and  you  will  see  how  he 
found  relief. 

I  do  not  suppose  this  appeal  to  the  faithfulness  and  to  the  righteous- 
ness of  God  to  be  made  with  reference  merely  to  David's  human  ene- 
mies, and  the  justice  of  his  cause  in  his  strife  with  them,  though  this 
explanation,  which  has  been  sometimes  given,  may  be  no  otherwise  in- 
correct than  as  it  is  imperfect.     No  doubt  David  might  well  plead  thus, 


REV.  JOHN  MONTGOMERY.  53 

and  entreat  God  to  arise  and  plead  his  own  cause — for  the  cause  of 
God's    people    is    God's    own    cause— and   the    church    may    use   such 
language  now,  and  plead  thus  with  God  in  the  midst  of  her  contend- 
in  gs.     It  is  true  that  in  the  next  verse  David  confesses  himself  a  sinner, 
who  cannot  stand  in  his  own  righteousness.     And  even  so  must  we. 
Every  man  is  guilty,  and  the  church  is  guilty  :  except  as  by  the  blood 
of  Christ  that  guilt  is  washed  away,  and,  the  righteousness  of  Christ 
being  imputed,  God   seeth  no   iniquity  in  Jacob  nor  perverseness  in 
Israel.     But  in  our   contendings  with  our  fellow-men   our  cause  may 
still  be  a  righteous  cause.     Our  sins  may  have  been  great  and  many  ; 
there  may  be  much  corruption  in  our  hearts  ;   but  their  accusations  are 
not  the  less  malevolent  and  false.     And  even  when  their  rage  is  made 
to  accomplish  God's  purpose  of  grace  in  the  chastisement  of  his  people's 
sins,  their  rage  is  still  wicked,  and  the  cause  of  God's  people  is  still,  as 
it  respects  them,  a  righteous  cause.     But  if  the  Psalmist  thus  prayed 
with  reference  to  his  human  enemies,  not  less  properly  may  such  prayer 
be  made  with  reference  to  spiritual  enemies  ;  and  surely  spiritual  enemies 
distressed  him  most,  and  the  voice  of  Shimei,  which  David  heard  as  he 
fled  from  Absalom,  was  not  the  most  afflictive  in  its  accusations.    Many 
may  rise  up  against  us,  and   seek  to   destroy  us,  but  how  delightful  to 
think  that  we  may  flee  unto  God  to  hide  us— that  we  may  pray  to  him 
for  help,  and  may  appeal  to  his  faithfulness  and  righteousness  !      How 
precious  is  that  truth,  and  how  necessary  as  a  foundation  for  all  assurance 
of  salvation,  that  God's  faithfulness  consists  not  with  the  destruction  of 
any  whom  he  has  called  in  his   grace — of  any  who   have  truly  called 
upon  his  name  !      What  comfort  could  we  have  even  in  the  contempla- 
tion of  mercy  and  grace — or  what  could  we  know  of  mercy  and  grace — 
unless  we  were  assured  that  "  if  we  confess  our  sins,  God  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness  ?" 
But,  knowing  this,  we  may  compare  the  multitude  of  God's  mercies  with 
the  multitude  of  our  sins,  and  still  rejoice  in  hope.     Very  humbly  does 
the  Psalmist  speak  in  the  second  verse  of  this  psalm — "  Enter  not  into 
judgment  with  thy  servant ;  for  in  thy  sight  shall  no  man  living  be  jus- 
tified."    I  think  this  second   verse  leads  us  to  a  more  complete  view 
of  the  meaning  of  the  first.      It  is  not  merely  with  reference  to  the  rage 
of  any  enemies  whatsoever  that  David  appeals  to  the  faithfulness  and 
righteousness  of  God — it  is  not  merely  with  reference  to  the  falsehood  of 
their  accusations  ;   but   when  he   pleads  against  the  hosts  of  earth  and 
hell,  he  derives  his  confidence,   or    his   hope,   from   a  view   of  God's 
righteousness  and  God's  faithfulness   as  glorified   in  Christ,  and  there- 
fore glorified  in  his  salvation.     If  enemies  were  out  of  the  question  alto- 


54  FREE    CHURCH    PULPIT. 

gether,  there  would  still  be  an  undiminished  necessity  for  looting  io 
these  attributes  of  God.  It  is  with  reference  to  himself,  only  as  in  him 
self  considered,  that  the  Psalmist  uses  the  language  of  the  second  verse. 
If  he  had  not  known  of  a  perfect  satisfaction  to  justice,  and  a  perfect 
justification  of  sinners  sueh  as  he,  what  would  an  appeal  to  God's 
righteousness  have  been  but  a  daring  insult,  an  invocation  of  wrath,  a 
petition  that  he  might  instantly  be  east  into  hell  ?  But  David  looked 
to  him  for  whose  righteousness'  sake  God  is  well  pleased,  the 
Lord  our  Righteousness.  We  must  think  of  Christ  that  we  may  re- 
concile these  petitions  with  one  another.  "  In  thy  faithfulness  answer 
me  and  in  thy  righteousness ;  and  enter  not  into  judgment  with  thy 
servant." 

This  verse  shows  how  vain  all  expectation  must  be  of  working  out  a 
righteousness  by  the  deeds  of  the  law,  or  of  contributing  anything  to- 
wards our  own  justification.  If  we  look  to  our  own  works,  there  is  no- 
thing reasonable  but  despair  ;  looking  to  Christ  and  to  his  work,  we  have 
hope.  For  the  least  sin  that  we  have  committed  we  can  never  make 
atonement,  but  the  blood  of  Christ  cleanseth  from  all  sin.  Even  if 
there  were  no  depravity  inherent  in  the  transgressor — no  temptation  to 
more  transgression  —  nothing  but  one  sin  committed — the  most  perfect 
obedience,  however  long  continued,  could  not  atone  for  it,  and  nothing 
could  be  superadded  which  should  serve  the  purpose  any  better.  The 
demands  of  the  law — unchanging  and  unrelaxing — would  still  press  at 
every  moment  for  all  which  could  then  be  rendered — not  a  moment's 
intermission  possible,  not  a  moment  which  could  be  made  available  to 
counterbalance  the  transgression  of  a  moment  that  is  past.  But  the 
confidence  of  believers  is  this  :  "  Christ  hath  redeemed  us  from  the  curse 
of  the  law,  being  made  a  curse  for  us,"  and  by  his  obedience  and  suffer- 
ings "hath  magnified  the  law  and  made  it  honourable."  Think  of  him 
as  G0d — think  of  him  as  man  —think  of  him  as  God  and  man  in  two  dis- 
tinct natures  and  one  person — think  of  the  covenant  of  grace,  and  of  the 
Church's  union  with  Christ,  and  of  his  bearing  the  iniquities  of  many, 
his  being  delivered  for  their  offences  and  raised  again  for  their  justifi- 
cation— and  you  will  see  how  David,  whilst  he  deprecated  God's  wrath, 
humbling  himself  as  a  sinner  who  deserved  that  wrath,  was  able  to  ap- 
peal to  the  faithfulness  and  righteousness  of  God. 

And  mark,  ray  friends,  how  closely  this  is  connected  with  the  subject 
of  assurance  already  under  our  consideration.  I  have  adverted  to  the 
difference  betwixt  the  assurance  of  faith  and  the  assurance  of  salvation, 
so  often  confounded  with  one  another.  But  observe  again,  that  without 
assurance  of  faith  there  can  be  no  assurance  of  salvation.      That  is  the 


REV.    JOHN    MONTGOMERY.  55 

foundation  upon  which  it  rests.  How  indispensable,  therefore,  are  clear 
views  of  Christ  ?  Without  clear  views  of  what  he  is  and  of  what  he  haa 
done,  we  cannot  confidently  trust  in  him.  Unless  we  see  how  God's 
faithfulness  and  righteousness  are  glorified  in  the  cross,  the  thought  of 
these  attributes  must  produce  terror.  And  thus,  whatever  be  the  use- 
fulness of  self-examination,  and  however  necessary  it  is  to  attend  to  marks 
of  grace,  there  is  no  peace  to  the  soul,  no  assurance  of  God's  love, 
nor  feeling  of  salvation,  unless  we  be  actually  looking  to  Christ — 
looking  to  him  not  (if  that  be  possible)  in  mere  uninterested  contempla- 
tion, nor  in  mere  uninterested  admiration,  but  looking  to  him  for  sal- 
vation. 

I  shall  dwell  no  longer  on  the  second  verse,  and  as  for  the  third  and 
fourth,  the  remarks  already  made  concerning  the  occasion  of  this  psalm, 
and  the  distress  of  soul  to  which  the  believer  may  be  reduced,  must  suf- 
fice. Only  in  the  last  clause  of  the  third  verse,  "He  hath  made  me  to 
dwell  in  darkness,  as  those  that  have  been  long  dead  ;"  and  in  the  seventh 
verse,  which  you  may  compare  with  it,  "  Hear  me  speedily,  O  Lord,  my 
spirit  faileth,  hide  not  thy  face  from  me,  lest  I  be  like  unto  them  that 
go  down  into  the  pit ;"  you  may  see  what  the  believer  may  become  like, 
but  what  he  can  never  become.  His  soul  may  cleave  unto  the  dust — he 
may  dwell  in  darkness  as  those  that  have  been  long  dead — he  may  be- 
come like  unto  those  that  go  down  into  the  pit — but  down  into  the  pit  he 
cannot  go,  he  "shall  never  die."  I  know  not  how  death-like  his  con- 
dition may  become,  nor  how  desperate  his  case  may  seem,  how  far  it  is 
possible  that  a  believer  may  be  led  into  sin,  nor  how  far  it  is  possible  that 
Satan  may  prevail  to  obscure  his  views,  to  quench  his  hope,  to  fill  his  soul 
with  doubt  and  with  dismay  ;  but  the  word  of  God  assures  us  of  this,  "  he 
shall  never  die."  I  know  not  how  desolate  a  believer's  heart  may  be- 
come, nor  how  long  he  may  remain  desolate,  in  deprivation  of  the  sen- 
sible fellowship  of  God  ;  but  God  "  will  not  cast  off  for  ever" — "  though 
he  cause  grief,  yet  will  he  have  compassion  according  to  the  multitude 
of  his  mercies." 

And  if  the  contemplation  of  those  great  distresses  from  which  the 
Psalmist  obtained  deliverance  be  very  encouraging  to  those  who  are 
themselves  involved  in  trials  somewhat  similar,  as  some  of  you  may 
be,  no  less  is  it  calculated  to  produce  humility  in  those  on  whom  the 
light  of  God's  countenance  now  shines,  and  to  make  them  sensible 
of  their  entire  dependence  on  the  grace  of  God.  It  were  easy  to 
enlarge  upon  this  point,  and  to  shew  you  that  the  study  of  such  a 
psalm  as  this  is  not  less  likely  to  be  profitable  in  a  time  of  joy  than 
in  a  time  when   the  spirit  is,  like  the  Psalmist's,  overwhelmed  and 


56  FREE  CHURCH  PULPIT. 

the  heart  desolate.     But  we  must  proceed  to  consider  the  remaining 
verses. 

The  fifth  verse  describes  an  exercise  in  which  the  Psalmist  found  com- 
fort— "  I  remember  the  days  of  old;  I  meditate  on  all  thy  works ;  I 
muse  on  the  work  of  thy  hands."  Some  rays  from  heaven  now  began 
to  pierce  the  clouds  and  to  illuminate  the  darkness.  The  thought  of  what 
God  had  done  encouraged  hope  again.  For  many  reasons,  it  is  good  to 
meditate  on  all  the  works  of  God ;  his  attributes  are  exhibited  in  his 
works,  and  there  is  noneof  them  all, nothing  in  creation  nor  in  providence, 
which  a  pious  man  may  not  piously  contemplate.  The  frequent  refe- 
rences made  in  Scripture  to  these  works  of  God,  may  serve  to  show  us 
both  how  profitable  it  is  to  contemplate  them  piously,  and  how  they  maj 
be  piously  contemplated.  To  look  upon  the  grandeur  or  the  beauty  of 
creation  may  move  to  reverence,  or  to  holy  enthusiasm  of  gratitude  and  love. 
Most  pleasing  discoveries  of  God's  wisdom  and  goodness  may  be  made  in 
watching  the  habits  of  an  insect,  or  examining  the  structure  of  a  flower. 
Thus,  the  soul  may  be  strengthened  against  atheistical  suggestions,  and 
may  delight  itself  in  the  Lord  ;  and  amidst  the  troubles  of  life,  the  bustle 
of  affairs,  and  the  tumults  of  the  people,  the  glorious  spectacle  of  the 
starry  firmament,  in  its  perfect  serenity,  may  tranquillise  the  heart. 
And  ought  not  hope  to  be  reanimated  in  the  Christian  by  every  rainbow 
that  appears  in  the  cloud,  and  tells  of  a  covenant-keeping  God  ?  But, 
above  all,  God's  works  of  grace  are  great,  and  his  people  seek  them  out, 
and  take  pleasure  in  thein.  David  reflected  on  the  ancient  covenant 
and  promises,  on  the  calling  of  Abraham,  on  the  deliverance  from  Egypt, 
on  the  parted  waters  of  the  Red  Sea.  on  the  manna  of  the  wilderness, 
on  the  conquest  and  secure  possession  of  the  promised  land.  David 
"encouraged  himself  in  the  Lord  his  God"  by  reflecting  on  these  things, 
and  on  such  things  as  these.  Let  us  follow  his  example — these  are 
proper  themes  of  meditation  for  us  likewise  ;  and,  above  all,  the  work 
of  Christ  now  finished,  his  decease  which  he  accomplished  at  Jerusalem, 
his  resurrection  from  the  dead,  and  his  ascension  into  heaven.  It  is 
good  to  study  the  history  of  the  Church,  to  mark  God's  faithfulness  in 
the  fulfilment  of  his  promises,  and  to  behold  the  unceasing  diffusion  of 
the  riches  of  his  grace.  It  is  good  also  to  inquire  how  individuals  have 
found  him  faithful  in  their  personal  experience,  and  how  his  grace  has 
abounded  to  the  chief  of  sinners.  No  enlightened  Christian  can  be  in- 
different about  the  success  of  missions,  or  about  revivals  of  religion,  and 
such  works  of  grace  as  have  lately  been  wrought  in  some  parts  of  our 
own  land,  and  likewise  in  other  lands.  Especially,  it  behoves  the  Chris- 
tian to  consider  well  all  God's  dealings  with  himself,   and  all  that  God 


REV.  JOHN  MONTGOMERY.  57 

has  done  for  his  own  soul.  If  at  any  time  we  have  sensibly  enjoyed 
the  fellowship  of  God,  let  us  keep  it  in  remembrance,  and  earnestly  recal 
the  thought  in  times  of  trouble.  Such  a  thought  is  not  by  itself  enough 
— we  must  not  rest  on  feelings  present  nor  remembered ;  but  such  a 
thought  may  greatly  cheer  us  when  out  of  the  depths  we  cry  unto  the 
Lord — when  through  darkness  we  strain  the  eyes  in  looking  to  Christ. 
It  was  thus  that  David  encouraged  himself — thus  that  he  made  use  of 
his  recollections  of  the  past  ;  for,  see  how  he  says  in  the  verse  which 
follows,  "I  stretch  forth  my  hands  unto  thee,  my  soul  thirsteth  after 
thee  as  a  thirsty  land."  "  Blessed  are  they  that  hunger  and  thirst  after 
righteousness,  for  they  shall  be  filled."  "  When  the  poor  and  needy 
seek  water,  and  there  is  none,  and  their  tongue  faileth  for  thirst,  I  the 
Lord  will  hear  them,  I  the  God  of  Israel  will  not  forsake  them."  "  Wa- 
ters shall  break  forth  in  the  wilderness,  and  streams  in  the  desert  !  The 
desert  shall  rejoice  and  blossom  as  the  rose  !" 

To  the  seventh  verse  I  have  already  adverted,  and  will  only  further 
call  your  attention  to  the  earnestness  which  it  exhibits,  and  the  impor- 
tunity with  which  the  Psalmist  prays.  0,  if  we  were  as  earnest  as  he, 
we  too  would  be  importunate  !  If  we  knew  the  value  and  sweetness  of 
God's  fellowship,  we  would  be  more  sensible  of  desolateness  when  his 
countenance  does  not  shine  on  us.  We  would  cry,  like  the  Psalmist,  not 
only  for  his  return,  but  for  his  speedy  return.  (Verse  eighth.)  ' '  Cause  me 
to  hear  thy  loving-kindness  in  the  morning,  for  in  thee  do  I  trust." 
"  Weeping  may  endure  for  a  night,  but  joy  cometh  in  the  morning." 
It  is  morning  when  the  light  of  the  Sun  of  Righteousness  is  seen,  when 
God's  countenance  shines  again.  I  am  not  sure  whether  there  is  any 
reference  here  made  to  that  morning  when  God  wrought  wonders  at  the 
Red  Sea,  as  he  brought  his  people  out  of  Egypt.  But  it  is  obvious  that 
here  the  Psalmist  prays  with  earnestness  for  spiritual  deliverance,  and 
for  the  restored  sense  of  God's  favour.  Nor  did  he  ask  one  spiritual 
blessing  alone  :  "  Cause  me  to  know  the  way  wherein  I  should  walk;" 
he  immediately  says,  "  for  I  lift  up  my  soul  unto  thee."  The  man  that 
trusts  in  God  will  certainly  lift  up  his  soul  unto  God  to  ask  this  blessing. 
In  a  time  of  trouble  he  may  be  moved  to  earnest  importunity  by  the 
sense  of  spiritual  danger,  as  well  as  by  the  sense  of  spiritual  misery 
and  want ;  but  it  is  thus  also  that  the  believer  runs  on  his  way  rejoicing 
— he  is  God's  servant,  whom  the  Lord  himself  has  made  willing  in  the 
day  of  his  power— he  is  willing  to  serve  God — he  desiresand  delights  to 
do  the  will  of  God — he  prays,  and  is  heard.  The  Psalmist  expresses  de- 
sires in  which  every  pious  heart  partakes,  when,  after  entreating  God 
to  speak  to  him  with  the  voice  of  lovingkindness,  he  asks  instruction  as 


58  FREE  CHURCH  PULPIT. 

to  the  way  in  which  he  should  walk,  that  he  may  advance  to  closer 
communion  with  God,  may  walk  in  the  light  of  the  Lord,  and  may  shew 
forth  the  praises  of  Him  who  has  called  him  out  of  darkness  into  his  mar- 
vellous light.  My  friends,  do  you  long  for  this?  Do  you  ask  this? 
Do  you  implore  God  to  guide  you,  to  uphold  37ou,  to  keep  you  from  sin  ? 
Or  would  you  be  Letter  pleased  to  obtain  justification  without  sanctifica- 
tion,  if  it  were  possible  ?  Would  you  be  contented  to  walk  all  the  way 
to  hell,  if,  at  the  last  moment,  you  were  to'  be  plucked  up  thence  and 
placed  in  heaven  ?     God's  people  would  not. 

The  Psalmist  prays  again  for  deliverance  from  his  enemies.  (Verse 
ninth.)  "  Deliver  me,  O  Lord,  from  mine  enemies  ;  I  flee  unto  thee  to  hide 
me.''  It  may  be  comment  enough  on  this  verse,  and  our  time  scarcely 
permits  more,  to  quote  the  first  verse  of  the  forty-sixth  Psalm  :  "  God  is 
our  refuge  and  strength,  a  very  present  help  in  trouble.''  In  God  himse! 
is  our  only  refuge,  in  God  is  our  only  safety.  Even  when  distressec 
by  the  thought  of  your  sins,  flee  not  from  God,  but  flee  to  God ;  even 
when  transgression  is  recent,  flee  at  once  to  God,  to  the  throne  of  grace  ; 
God  will  receive  you  graciously  ;  Jesus  will  not  cast  out  any  who  come 
unto  God  through  him.  And  the  way  to  that  hiding  place  of  perfect 
safety  is  free  and  open  ;  all  enemies,  all  devils,  cannot  stop  it  up  ;  God 
is  a  very  present  help — your  hiding  place  is  near. 

The  prayer  for  instruction  and  guidance  is  repeated  in  the  tenth  verse. 
You  see  how  earnest  the  Psalmist  was  in  this  prayer  :  "  Teach  me  to 
do  thy  will,  for  thou  art  my  God  ;  thy  spirit  is  good,  lead  me  into  the 
land  of  uprightness."  God  alone  can  teach  us  the  will  of  God ;  it  is 
learned  only  by  those  who  sit  at  the  feet  of  Jesus,  and  who  contemplate 
him  in  order  to  behold  it  illustrated  in  his  life.  And  you  see  how  David 
depended  on  the  Holy  Spirit.  That  Spirit  is  promised  and  sent  forth  by 
Christ  to  guide  his  disciples  into  all  truth.  We  have  encouragement 
even  bej'ond  David,  in  making  such  prayers  as  this,  under  the  present 
ministration  of  the  Spirit.  "  Thy  spirit  is  good,  lead  me  into  the  land  of 
uprightness."  Nor  must  we  think  that  the  Spirit  merely  teaches,  or 
that  consolation  is  his  only  other  Mork.  He  is  Almighty,  and  his 
power  sustains  the  sons  of  God.  He  leads  them,  helping  all  their  in- 
firmities ;  leads  them  so  as  to  bring  them  through  every  difficulty, 
through  every  trial,  to  a  wealthy  place,  to  a  land  of  uprightness,  to  a 
place  of  enlargement  and  of  joy,  nay,  often  thus  time  after  time  emanci- 
pating them  and  making  them  victorious,  and  certainly  bringing  them 
at  last  to  the  better  country — the  heavenly  Canaan. 

The  reference  to  the  Spirit  and  his  work  is  not  less  manifest  in  the 
eleventh  verse  than  in  the  teuth,  though  he  is  not  mentioned  by  name. 


REV.    JOHN    MONTGOMERY  59 

It  is  he  who  quickens.  He  quickens  those  who  are  dead  in  tres- 
passes and  sins,  and  they  become  living  men,  alive  unto  God.  lie 
quickens  these  living  men  also,  these  believers,  when  their  life 
seems  ebbing  and  decaying  fast  away,  when  they  seem  ready  to  die  or 
have  become  like  the  dead.  Thus  the  Psalmist,  a  man  alive  unto 
God,  a  man  living  by  faith,  prays  in  the  119th  Psalm  (v.  25),  "My 
soul  cleaveth  unto  the  dust,  quicken  thou  me  according  to  thy  word." 
Thus  here,  "  Quicken  me,  O  Lord,  for  thy  name's  sake ;  for  thy 
righteousness'  sake  bring  my  soul  out  of  trouble."  It  is  a  prayer  for 
the  health  and  strength  and  joy  of  the  spiritual  life.  And  observe  the 
plea — "  for  thy  name's  sake"—*'  for  thy  righteousness'  sake" — unto 
the  glory  of  all  thine  attributes,  especially  unto  the  glory  of  thy 
righteousness.  All  the  glory  of  our  salvation  must  be  ascribed  to  God. 
His  is  the  power,  and  in  himself  is  the  end  of  its  exercise  ;  and  the  more 
cordially  that  we  ascribe  all  the  glory  to  him,  the  more  perfectly  is 
salvation  enjoyed.  And  observe  again,  how,  as  in  the  first  verse,  the 
righteousness  of  God  is  brought  prominently  into  view  as  an  attribute 
especially  glorified  in  our  salvation.  O  for  what  a  perfect  assurance  of 
salvation  is  the  way  prepared,  when,  even  in  midst  of  spiritual  trouble, 
a  believer  is  enabled  to  plead  with  God  on  the  ground  of  God's  own 
glory,  and  God's  own  righteousness  !  Trouble  cannot  be  prolonged 
when  it  is  opposed  to  God's  glory  and  to  God's  righteousness. 

The  last  verse  of  this  Psalm  would  require  a  whole  discourse  for  its 
elucidation,  and  only  a  few  sentences  can  be  given  to  it  at  present.  You 
see  how  David,  who  takes  hold  of  God  by  faith  as  his  God,  gives  himself 
to  God  at  the  same  time,  saying,  "  I  am  thy  servant."  This  is  just,  in 
fact,  to  renew  the  former  appeal  to  God's  righteousness  and  God's  faith- 
fulness, and  all  that  belongs  to  the  glory  of  God's  name.  You  see  also 
how  terrible  is  the  fate  of  the  enemies  of  God's  servants  ?  How  can 
they  escape  ?  for,  being  enemies  of  God's  servants,  they  must  needs  be 
enemies  of  Gcd.  God  will  recompence  tribulation  unto  them  that 
now  trouble  his  Church,  but  unto  them  that  are  now  troubled,  rest. 
Neither  men  nor  devils  shall  escape  his  vengeance.  His  mercy  towards 
his  people  appears  along  with  his  justice  when  he  judgeth  in  the  earth, 
and  when  the  persecutor  and  the  oppressor  are  swept  away.  He  ariseth 
for  judgment  to  save  all  the  meek  of  the  earth.  Let  the  people  of  the 
Lord  be  comforted  ;  let  the  meek,  the  humble,  the  contrite,  the  prayer- 
ful be  comforted.  Let  them  look  beyond  the  world,  onward  and  upward 
to  heaven.  But  ye  who  believe  not,  who  harden  your  hearts  against 
Christ's  warnings  and  invitations — ye  who  hate  the  Church  of  Christ 
although  ye  may  be  its  professed  members — ye  who  mock  at  the  godli- 


60  FREE   CHURCH    PULPIT. 

ness  of  saints  and  vex  and  harass  them  in  their  heavenward  journey — ■ 
ye  who  cast  stumbling-blocks  before  them,  and  assiduously  put  tempta- 
tions in  their  way,  and  cannot  be  contented  unless  you  can  persuade 
them  to  take  part  with  you  in  what  you  feel  well-nigh  intolerable, 
that  they  both  by  speech  and  by  example  should  condemn — I  bid  you 
listen  to  this  prayer  of  the  Psalmist,  and  tremble  as  you  listen,  "  Of  thy 
mercy  cut  oif  mine  enemies  and  destroy  all  them  that  afflict  my  soul, 
for  I  am  thy  servant."  May  God  give  you  grace  to  repent. — 
Amen. 


(    61     ) 


LECTURE    V. 

THE  SECURITY  AND  CHARACTER  OF  THEM  WHO  ARE  IN  CHRIST  JESUS. 

BY  THE  REV.  R.  WILLIAMSON,  DUNKELD. 

"  There  is  therefore  now  no  condemnation  to  them  which  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit.  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath 
made  me  free  from  the  law  of  sin  and  death.  For  what  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin 
condemned  sin  in  the  flesh;  that  the  righteousness  of  the  law  might  be  fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after  the  Spirit."— Romans  viii.  1-4. 

The  first  verse  of  this  chapter  is  evidently  an  inference  from  some- 
thing going  before.  That  it  is,  the  word  "  therefore  "  in  the  passage 
sufficiently  indicates.  "  There  ia,  therefore,"  says  the  apostle,  "  now 
no  condemnation  to  them  which  are  in  Christ  Jesus."  It  will  be 
necessary,  therefore,  in  order  to  see  the  grounds  upon  which  the 
affirmation  in  the  first  verse  rests,  to  ascertain  its  connection  with 
the  preceding  context.  In  the  preceding  chapters,  the  apostle  de- 
monstrates the  sinfulness  and  guilt  of  man — his  inability  to  erect 
for  himself  a  platform  of  acceptance,  and  the  sublime  doctrine  of 
justification  by  faith  in  the  merits  of  Christ  alone.  In  establishing 
the  doctrine  of  justification  by  faith,  he  considers  the  change  made 
in  the  sinner's  legal  position,  when,  by  receiving  and  relying  upon 
Christ  as  the  Lord  his  righteousness,  and  the  Lord  his  strength,  the  law 
ceases  to  have  claims  against  him  as  a  covenant  of  works,  though  still 
his  standard  as  a  rule  of  life.  And  the  believer  being  no  longer  under 
the  law,  but  under  grace,  in  consequence  of  being  invested  with  a  right- 
eousness manifested  without  the  law,  yet,  in  all  respects,  conformable  to 
its  highest  demands,  is  acquitted  and  accepted  by  the  Divine  Lawgiver. 
Hence,  the  apostle  concludes,  that  "there  is  now" — that  is,  in  these  cir- 
cumstances, the  claims  of  violated  law  having  been  satisfied  by  their 
surety — "  no  condemnation  to  them  who  are  in  Christ  Jesus."  But  the 
opening  verse  of  the  chapter  is  not  only  a  legitimate  inference  from  the 
previous  discussion  ;  it  is  also  a  distinct  proposition,  in  proof  of  which 
the  apostle  adduces  several  arguments  in  the  remaining  verses  of  the 
chapter.  The  proposition  is,  "  there  is  no  condemnation  to  them  who 
are  in  Christ  Jesus  ;"  and  the  proof  is,  their  being  delivered  from  the 

No.  110. — Lect.  5.  vol.  iil 


62  FREE  CHURCH  PULPIT. 

law  as  a  covenant  of  works,  its  demands  having  been  met  and  fulfilled 
by  their  Surety  and  covenant  Head — the  indwelling  of  the  Spirit — the 
fact  of  their  adoption — their  predestination  to  eternal  life,  and  the  pro- 
vision made  for  their  growth  in  grace — the  mission  of  Christ  on  their 
behalf,  and  the  immutability  of  God's  love  towards  them,  from  which 
nothing  shall  be  able  to  separate  the  believing  soul.  Having  thus  seen 
the  precise  relation  in  which  the  passage  stands  to  the  preceding  and 
subsequent  context,  let  us  now  proceed  to  a  more  particular  examination 
of  the  verses  which  we  have  read  as  the  subject  of  a  few  observations. 

"  There  is,  therefore,"  says  the  apostle,  "  now  no  condemnation  to 
them  who  are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but  after 
the  Spirit."  Here,  then,  we  have  three  distinct  topics  of  consideration 
— the  parties  spoken  of ;  them  who  are  in  Christ  Jesus  ;  their  distin- 
guishing characteristics — they  walk  not  after  the  flesh,  but  after  the 
Spirit ;  what  is  predicated  regarding  them — there  is  no  condemnation 
to  them. 

First,  then,  of  the  parties  alluded  to,  it  is  said  that  they  are  in  Christ 
Jesus.  What,  then,  is  implied  in  being  in  Christ  Jesus  ?  It  is  to  be 
savingly  united  to  him  as  their  covenant  Head.  It  is,  as  the  Apostle 
John  states,  to  have  fellowship  with  him — to  be  united  to  him  as  the 
branch  to  the  vine — as  the  superstructure  to  the  foundation — as  the 
members  to  the  body.  The  origin  of  this  union  is  to  be  traced  to  the 
sovereign  love  of  God.  This  is  abundantly  evident  from  the  Epistle  of 
Paul  to  the  Ephesians,  where  the  apostle  says,  "  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ ;  according  as  he  hath  chosen  us 
in  him  before  the  foundation  of  the  world."  We  affirm,  then,  that  the 
origin  of  this  glorious  relationship  in  which  the  believer  stands  to  his 
exalted  Head,  is  to  be  sought  for  in  the  sovereign  love  of  God.  Do  you 
ask  me  the  reason  of  it  ?  No  reason  can  be  assigned  by  any  human 
being,  but  that  so  it  seemed  meet  to  the  infinite  Jehovah.  We  cannot 
find  the  reason  of  this  distinguishing  affection — this  surpassing  love  in 
anything  in  the  sinner,  or  done  by  him  ;  for  he  is  vile  and  guilty,  and 
therefore  justly  exposed  to  the  righteous  displeasure  of  Jehovah.  It 
was  when  he  lay  in  his  blood,  that  God  compassionated  him.  It  was 
when  he  was  guilty,  that  God  pardoned  him.  It  was  when  he  was  with- 
out help,  that  the  everlasting  arms  of  love  encircled  him.  It  was  when 
he  was  diseased,  that  the  life-giving  influences  of  a  spiritual  renovation 
were  breathed  into  his  torpid  soul.  Ask  the  woman,  notorious  for  mo- 
ral turpitude,  who  met  with  our  Lord  in  Simon's  house,  and  was  drawn 
to  him  by  the  cords  of  love — what  was  the  reason  of  this  distinguish- 
ing affection  ?  and  she  will  say,  the  great  love  wherewith  he  loved  me. 


REV.  R.  WILLIAMSON.  63 

Ask  Manasseh,  whose  hands  were  red  with  the  blood  of  God's  own  peo- 
ple,  why  he  was  brought  unto  union  with  the  Redeemer  ?  and  he  will 
point  to  sovereign  love,  and  tell  you  that  God  will  have  mercy  upon 
whom  he  will  have  mercy.    Ask  Saul  of  Tarshish,  the  destroyer  of  God's 
heritage,  why  he  was  brought  into  the  glorious  relationship  which  sub- 
sists between  Christ  and  his  soul  ?  and  he  will  reply,  the  sovereign  love 
of  God,  that  he  might  show  forth  the  exceeding  riches  of  his  grace,  in 
his  kindness  towards  us  through  Christ  Jesus.     The  language  of  the  re- 
deemed on  this  subject  is  one — "  By  the  grace  of  God  we  are  what  we 
are."     Brethren,  the  origin  of  this  union  is  to  be  found  in  the  free,  so- 
vereign love  of  God  alone — a  love  purely  sovereign  in  it3  choice — abas- 
ing the  proud,  and  exalting  the  humble — casting  down  the  mighty  from 
their  seats,  and  elevating  the  lowly  in  heart — pouring  the  stream  of  life 
unto  the  polluted  soul  of  the  publican,  and  passing  by  the  whited  se- 
pulchre— "  erecting  its  mercy-seat  in  the  path  of  the  outcast,"  and  fill- 
ing the  soul  with  holy  amazement  at  the  fulness,  and  freeness,  and  mu- 
ficence  of  its  distributions.  The  origin,  then,  of  this  union  is  to  be  sought 
for  iu  the  sovereign  love  of  God.      What,  it  may  now  be  asked,  is  the 
efficient  cause  ?     How  is  it  brought  about  and  consummated  ?    To  these 
questions  we  reply,  that  the  efficient  cause  of  this  glorious  union  is  God 
the  Holy  Ghost,  and  that  it  is  effected  both  passively  and  actively. 
And  this  view  of  the  matter  will  enable  us  to  see  both  the  part  which 
the  Divine  Spirit  takes  in  the  formation  of  this  glorious  union,  and  the 
part  proper  to  the  soul  that  is  the  subject  of  it.     It  is  effected  passively 
— that  is,  when  in  a  day  of  power,  the  Divine  Spirit  convinces  the  soul 
of  sin  and  of  righteousness — gives  it  a  perception  of  its  own  danger  and 
of  Christ's  ableness  and  willingness  to  save,  and  thus  unites  Christ  to  the 
soul ;  and  it  is  effected  actively — that  is,  when  the  sinner,  thus  con- 
vinced, and  enlightened,  and  quickened,  in  the  exercue  of  faith  in- 
wrought by  the  Spirit,  receives  and  accepts  of  the  Redeemer  now  brought 
nigh,  and  exclaims, "  Lord,  I  believe  !"  "  My  Lord  and  my  God !"  and  thus 
the  union  is  consummated  by  the  mutual  consent  of  both  parties — 1st,  by 
the  Spirit  on  the  part  of  Christ  ;  and,  2dly,  in  the  exercise  of  a  person- 
ally appropriating  faith  on  the  part  of  the  sinner,  so  that  Christ  abides 
not  only  in  the  soul,  but  the  believing  soul  also  abides  in  him.     There 
is  a  mutual  union — Christ  united  to  the  soul  by  the  Spirit,  and  the  soul 
united  to  Christ  by  faith.     Now,  the  union  by  faith  on  the  part  of  the 
sinner  is  the  effect  and  result  of  the  previous  union  by  the  Spirit  on  the 
part  of  Christ — that  is,  the  advances  in  the  formation  of  this  union  are 
made  by  the  Spirit  on  the  part  of  Christ.     He  first  comes  to  the  soul — 
brings  Christ  nigh  to  it — convinces  it  of  sin — enlightens  it  in  the  know- 
ledge of  Christ,  the  glorious  object  now  presented  to  it — works  faith  in 


64  FREE  CHURCH  PULPIT. 

it,  and  the  quickenod  soul,  in  the  exercise  of  this  faith,  apprehends  and 
appropriates  the  Redeemer,  exclaiming,  "  This  God  is  my  God  ;  He  is 
all  my  salvation  and  all  my  desire."  He  is  mine,  and  I  am  his  ;  so 
that  the  formation  of  the  union  is  no  less  gracious  than  its  origin  is  so- 
vereign. From  these  brief  remarks,  you  will  perceive  how  it  is,  that 
faith  is  the  act  of  a  living  not  of  a  dead  soul — of  a  soul  quickened  by  the 
energy  of  the  Divine  Spirit;  and  that,  so  far  from  there  being  any  thing 
meritorious  in  the  faith  which  apprehends  Christ,  it  is  in  itself  the  pro- 
duct of  the  Spirit's  operation  in  the  soul. 

The  union  of  the  soul  to  Christ  by  its  exercise,  is  the  result  of  a  pre- 
vious union  on  the  part  of  Christ  by  the  Spirit  ;  and  the  union  being 
thus  completed  by  the  mutual  consent  and  will  of  both  parties — Christ 
being  united  to  the  soul  and  the  soul  to  Christ — the  believer  can  truly 
exclaim,  "  not  only  my  beloved  is  mine,  but  also  I  am  his."  And  hence 
it  is,  that,  in  reference  to  this  mutual  union,  Christ  is  said  to  be  in  be- 
lievers, and  believers  to  be  in  Christ — he  to  dwell  in  them,  and  they 
in  him.  And  hence  our  Lord  himself,  in  addressing  his  disciples,  says, 
"  Abide  in  me  and  I  in  you."  And  this  view  of  the  matter  is  in  per- 
fect accordance  with  the  declaration  of  the  Apostle  John,  when  he  says, 
"  We  love  him  because  that  he  first  loved  us,  for  our  love  is  the  effect  of 
his  being  first  shed  abroad  in  the  soul ;  and  his  love  is  the  originating 
cause  and  exciting  motive  of  ours  to  him  ;  so  that  in  every  possible  view 
of  the  matter,  and  at  every  step  in  the  process,  the  believer  may  justly 
declare,   "  By  the  grace  of  God  I  am  what  I  am." 

Doubtless,  this  view  of  the  matter  is  highly  offensive  to  those  who 
prefer  their  virtues  and  amiabilities  to  the  graces  of  the  Spirit,  and 
talk  with  complacency  of  the  power  and  purity  of  a  fallen  nature.  But 
it  is  no  part  of  the  design  of  God's  revelation  to  pronounce  panegyrics 
upon  a  heart  which  is  the  foul  cage  of  every  unclean  bird — to  induce  a 
man  to  believe  that  he  is  something  when  he  is  nothing — that  he  is  pure 
when  he  is  vile — that  he  is  rich  and  increased  in  goods,  when  he  is  poor, 
and  miserable,  and  wretched,  and  polluted — to  enable  any  puny  worm 
of  the  dust,  shivering  in  the  rags  of  a  polluted  righteousness,  to  exclaim, 
"  mine  own  hand  hath  got  me  the  victory."  It  may,  indeed,  be  ob- 
jected, and  it  has  been  objected  by  those  who  confide  in  the  dignity  and 
capabilities  of  a  sinful  nature,  that  this  places  man  in  a  truly  humiliat- 
ing position.  We  admit  it.  It  is  one  great  design  of  the  gospel  scheme 
of  recovery  that  it  should.  It  is  to  abase  the  carnality  of  unrenewed 
nature — to  transform  the  wisdom  of  the  world  unto  foolishness,  and  its 
might  unto  weaknesss — to  bring  down  the  pride  of  the  unregenerate 
heart  from  the  heights  of  its  self-sufficiency,  and  cause  it  to  exclaim  with 
the  publican,  "God  be  merciful  to  me   a  sinner."       It  is  to  wither 


REV.  R.  WILLIAMSON.  Cr> 

every  gourd  of  creature  confidence  and  creature  strength,  and  render  it 
eternally  and  infallibly  true,  that  it  is  not  by  might  nor  by  power,  but 
by  the  Spirit  of  the  Lord  of  hosts,  that  this  great  and  marvellous  work 
is  begun,  and  sustained,  carried  on,  and  consummated. 

Having  now  seen  the  manner  in  which  the  union  is  effected,  let  us 
proceed  to  consider  the  character  of  those  who  are  savingly  united  to 
Jesus.  "  They  walk  not  after  the  flesh  but  after  the  Spirit."  "  If  any 
man,''  says  the  apostle,  "  be  iu  Christ,  he  is  a  new  creature."  A  com- 
plete and  radical  change  has  taken  place  upon  them.  They  have  passed 
from  death  unto  life.  New  principles  of  action  have  been  infused  into 
their  souls.  The  relish  for  sin  has  lost  its  power,  and  a  relish  for  holiness 
has  been  implanted  in  its  stead.  They  walk  not  after  the  flesh  but  after 
the  Spirit.  The  expression  walking,  as  here  employed,  refers  not  to  an 
isolated  act,  but  to  habitual  conduct  ;  and,  therefore,  the  meaning  of  the 
passage  is,  that  those  who  are  in  Christ  Jesus,  regulate  their  lives  and 
conversations,  not  according  to  the  flesh,  but  according  to  the  Spirit. 
What,  then,  are  we  to  understand  by  the  term  flesh  as  here  employed? 
And  here  we  would  remark,  that  by  the  term  flesh,  we  are  to  understand 
unrenewed,  and  unsanctified  nature,  as  opposed  to  regenerated  and 
sanctified  nature.  By  the  expression  Spirit,  we  are  to  understand  the 
renewed  heart,  the  sanctified  soul,  or,  more  properly  speaking,  the 
Spirit  of  God — God  the  Holy  Ghost  dwelling  in  the  renewed  heart  as  in 
a  temple.  "  Know  ye  not,"  says  the  apostle,  "  that  ye  are  the  tem- 
ple of  God,  and  that  the  Spirit  of  God  dwelleth  in  you."  The  meaning, 
therefore,  of  the  passage  is,  that  those  who  are  in  Christ  Jesus  do  not 
regulate  their  walk  and  conversation  according  to  the  lusts  and  impulses 
of  a  corrupt  nature,  but  according  to  the  guidance  and  direction  of  the 
Spirit,  that  divine  agent,  whose  office  in  the  economy  of  the  gospel  it  is, 
to  apply  the  benefits  of  the  redemption  purchased  by  Christ,  and  carry 
on  and  consummate  the  work  of  sanctification  in  the  soul.  These,  then, 
are  the  characteristics  of  the  ransomed  of  the  Lord,  that  they  walk  not 
after  the  flesh  but  after  the  Spirit.  Whence  we  affirm  that  regeneration 
and  union  to  Christ  are  invariably  connected — that  there  is  both  a 
change  in  nature,  and  a  change  in  state — that  when  a  man  is  regenerated 
and  justified,  there  is  also  infallible  provision  made  for  his  advancement 
in  the  divine  life — that  when  he  is  united  to  Christ,  he  walks  not  after 
the  flesh,  but  after  the  Spirit. 

Now,  you  are  not  for  a  moment  to  suppose  that  the  apostle  affirms 
here  that  the  believing  soul  never  yields  to  the  suggestions  of  the  flesh. 
Such  an  affirmation  would  run  counter  to  all  experience.  So  far  from 
that,  he  informs  us  in  the  preceding  chapter,  "  that  there  was  a  law  in 
his  members  warring  against  the  law  of  his  mind,  and  bringing  him  into 


66  FREE  CHURCH  PULPIT. 

captivity  to  the  law  of  sin  which  was  in  his  members."  The  apostle, 
therefore,  does  not  affirm  that  the  believing  soul  never  yields  to  the  sug- 
gestions of  the  flesh,  but  he  does  affirm  that  the  believing  soul  does  not 
walk,  does  not  habitually  walk  after  the  flesh  ;  and  that  walking  after 
the  Spirit  is  the  general  characteristic  of  his  life,  and  the  great  end  at 
which  he  constantly  aims.  Although,  therefore,  sin  may  still  harass  him, 
and  cause  him  to  halt  in  the  paths  of  the  new  obedience,  it  has  not  the 
ascendancy  in  the  soul — it  has  no  longer  dominion  over  him,  and  thus 
though  he  falls  he  shall  rise  again.  How  then,  brethren,  do  you  stand 
in  reference  to  this  matter?  Are  you  walking  after  the  flesh  or  after  the 
Spirit  ?  Is  your  treasure  on  earth  or  in  heaven  ?  Are  your  affections 
set  on  things  above,  or  concentrated  on  the  refuse  of  a  perishing  world  ? 
Are  you  crucifying  the  flesh,  or  fulfilling  its-  lusts  ?  Are  you  walking 
after  the  flesh  ?  If  so,  you  are  not  in  Christ  Jesus  ;  for  if  any  man  be 
in  Christ,  he  is  a  new  oraturc.  God  never  united  a  soul  to  the  Redeemer, 
and  then  left  it  to  wallow  unrestrainedly  amid  the  impurities  of  sin  and 
the  lusts  of  a  polluted  nature.  God  never  conferred  a  robe  of  justify- 
ing righteousness,  without  making  provision  for  one  of  sanctifying 
purity.  God  never  gives  a  new  name,  without  a  new  heart  and  a  now 
nature.  We  say  then,  that  if  you  walk  after  the  flesh,  you  are  not  in 
Christ  Jesus  ;  for  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
his.  He  is  yet  an  outcast — an  alien — a  slave  of  sin — a  bondsman  of 
Satan.  If  you  possess  not  the  characteristics  of  the  Christian,  you  are 
not  united  to  the  Christian's  Head;  and  if  not  united  to  him,  you  are 
under  condemnation.  We  do  not  say  that  you  will  be  under  it,  but  that 
you  are  even  now  under  it.  A  sentence  of  wrath  has  gone  forth  against 
you,  and  the  Lord  is  not  slack  concerning  his  threatenings.  A  thou- 
sand years  are  but  as  one  day  to  him,  who  is  from  everlasting :  and 
delay  in  executing  his  purposes  does  not  affect  their  infallible  cer- 
tainty. Walking  after  the  flesh,  you  are  out  of  Christ,  and  out  of  Christ 
you  are  necessarily  under  condemnation.  It  is,  indeed,  true  that 
you  msy  be  altogether  ignorant  of  your  guilty  and  perilous  condition, 
but  that  is  one  of  the  most  melancholy  features  of  your  case.  Yours 
is  one  of  the  most  appalling  and  truly  hopeless  positions  which  an 
immortal  or  responsible  being  can  occupy  on  this  side  the  world  of 
spirits.  Better  far  be  a  homeless  outcast  upon  earth,  than  wrapt  in  the 
insensibility  of  carnal  security.  Better  far  have  the  soul  torn  and  dis- 
tracted by  the  throes  and  tumults  of  a  pungent  conviction,  than  immersed 
in  the  stagnation  of  spiritual  death.  Guilt  and  spiritual  blindness  go 
together.  "  Dim  eyes  and  delusive  perceptions"  are  characteristics 
of  the  unregenerate,  as  well  as  hard  hearts  and  polluted  souls.  You 
feel  not  that  you  are  under  condemnation  !     Was  it  ever  otherwise  ? 


REV.  R.  WILLIAMSON.  ''7 

Look  to  the  vale  of  Siddim.  Were  the  impious  revellers,  and  the  God- 
forgetting  children  of  Belial,  who  lived  there,  conscious  of  the  perilous 
nature  of  their  condition  ?  They  laughed  Lot  to  scorn.  They  treated 
his  warnings  as  the  dreams  of  lunacy.  They  walked  after  the  flesh,  and 
were  therefore  under  condemnation.  But  did  their  carnal  security  en- 
sure their  safety?  Did  their  insensibility  to  danger  prove  a  preventive 
against  it  ?  Let  their  destruction  by  fire  and  brimstone  from  heaven 
answer  the  question.  The  rich  man  in  the  parable  did  not  feel  that  he 
was  under  condemnation  ;  but  his  insensibility  was  annihilated  for  ever, 
when  in  hell  he  lifted  up  his  eyes,  being  in  torments.  Nothing  can  be 
more  foolish  than  to  imagine,  that  because  you  are  insensible  of  your 
danger,  all  is  well.  It  is  the  object  of  the  god  of  this  world  to  blind  the 
soul — to  cause  it  to  walk  securely  on  the  borders  of  Tophet — to  keep 
the  scales  on  the  eyes  till  they  fall  off  mid  the  fire  that  is  never  quenched 
— to  steal  the  heart  till  the  first  pang  felt  is  inflicted  by  the  gnawings 
of  the  worm  that  never  dies.  It  is  the  master  piece  of  his  policy — the 
perfection  of  his  stratagems — to  send  souls  down  to  hell  with  a  lie  in  their 
right  hand.  If  you  are  walking  after  the  flesh,  you  are  under  condem- 
nation, and  your  insensibility  cannot  affect  in  any  way  whatever  the 
solemn  declarations  of  God's  word. 

But  whilst  those  who  are  out  of  Christ  walk  after  the  flesh,  those 
who  are  in  Christ  walk  after  the  Spirit.  Brethren,  is  this  your  charac- 
ter ?  Do  you  walk  after  the  Spirit  ?  Is  the  same  mind  in  you  which 
was  also  in  Christ  Jesus  ?  Have  you  put  off  the  old  man  with  his  affec- 
tions and  lusts  which  are  corrupt,  and  put  on  the  new  man,  which  after 
Christ  Jesus  is  renewed  in  knowledge  and  righteousness  and  true  holiness? 
Do  you  press  forward  in  the  Christian  race,  panting  after  the  beauty  of 
holiness,  and  a  greater  conformity  to  your  exalted  Head  ?  If  so,  there  is 
then  no  condemnation  to  you,  for  ye  are  Christ's.  Christ's,  by  the  free 
sovereign  gift  of  God  in  the  Covenant  of  Grace  ;  for  he  hath  chosen  you 
in  him  to  the  glory  of  his  grace,  that  you  might  be  conformed  to  his 
image — Christ's,  by  the  ransom  which  he  laid  down  for  your  redemp- 
tion in  implementing  the  terms  of  the  Covenant — Christ's,  for  you  are 
even  now  the  temples  of  the  Holy  Ghost,  who  is  engaged  in  rendering 
you  meet  for  the  heavenly  inheritance  ;  and  Christ's  by  a  soul-quieting 
recumbancy  in  the  arms  of  his  love,  for  in  the  exercise  of  a  living  faith, 
you  have  cast  yourselves  upon  him  soul,  body,  and  spirit,  for  time  and 
for  eternity,  for  wisdom,  for  righteousness,  for  sanctification  and  com- 
plete redemption.     Thus  in  Christ,  to  you  there  is  no  condemnation. 

But  how,  it  may  be  asked,  does  union  to  Christ,  or,  in  the  language  of 
the  apostle,  being  "  in  Christ  Jesus,"  deliver  from  condemnation  ?  The 
second  and  third  verses  assign  the  reason.     For,  says  the  apostle,  "  the 


68  FREE  CHURCH  PULPIT. 

law  of  the  spirit  of  life  in  Christ  Jesus  hath  made  me  free  from  the  law 
of  sin  and  death.  For  what  the  law  could  not  do  in  that  it  was  weak 
through  the  flesh,  God  sending  his  own  Son  in  the  likeness  of  sinful 
flesh  and  for  sin,  condemned  sin  in  the  flesh,  that  the  righteousness  of 
the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh  but  after 
the  Spirit."  What  then  are  we  to  understand  by  the  phrases  in  the 
second  verse — "  the  law  of  the  Spirit  of  life  in  Christ  Jesus,  and  the  law 
of  sin  and  death  ?"  It  is  evident  that  the  two  expressions  are  here 
contrasted,  and  therefore  "  the  meaning  of  the  one  necessarily  deter- 
mines the  meaning  of  the  other."  By  the  law  of  the  spirit  of  life,  we 
are  to  understand  the  power  of  spiritual  principles  in  the  regenerated 
soul,  of  which  the  Holy  Spirit  is  the  author  and  sustainer ;  and  by  the 
law  of  sin  and  death,  we  are  to  understand  the  law  of  God,  which,  al- 
though perfectly  holy,  and  just,  and  good,  yet  in  consequence  of  the 
transgression  of  the  creature,  thunders  forth  his  condemnation,  gives 
"  the  knowledge  of  sin,"  and  is  thus  "  incidentally  the  cause  of  sin  and 
death."  So  that,  in  the  light  of  the  reason  assigned  in  the  second  verse, 
the  meaning  of  the  first  is  simply  this.  There  is,  therefore,  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus,  because,  in  consequence  of 
his  interposition,  they  have  been  freed  from  the  law  as  a  covenant  of 
works — that  law  which,  although  holy,  and  just,  and  good,  is  the  dis- 
coverer of  sin  ;  because,  where  there  is  no  law  there  is  no  transgression, 
and  where  there  is  no  trangression,  death  can  have  no  existence  as  a 
moral  penalty.  Now,  you  will  observe,  that  although  the  law  is  here 
spoken  of  as  the  law  of  sin  and  death,  the  apostle  carefully  guards 
against  being  supposed  as  affirming  that  there  was  any  defect  in  the 
law.  So  far  from  that,  he  proceeds  to  show  that  the  defect  is  not  in 
the  law,  but  in  the  sinner — not  in  the  standard  of  obedience,  but  in 
the  subject  of  obedience — not  in  the  rule,  but  in  the  creature  who  was  to 
walk  according  to  the  rule.  The  law  is  now  weak,  that  is,  it  is  inade- 
quate to  the  recovery  of  the  sinner ;  but  then  that  is  in  consequence  of 
no  change  in  it,  but  in  the  creature.  It  is  weak,  but  only  through  the 
flesh.  The  impotency  of  the  law  to  justify  is  not  through  imperfection. 
On  the  other  hand,  it  is  in  consequence  of  its  perfection  that  it  is  weak 
through  the  flesh  and  cannot  justify  the  sinner.  For  what  was  the  po- 
sition which  the  creature  originally  occupied  towards  the  law  ?  He  was 
related  to  it  as  a  covenant  of  works.  His  obedience  was  to  be  com- 
mensurate with  its  highest  requirements,  otherwise  the  conditions  of  the 
covenant  could  not  be  implemented.  Now,  so  long  as  man  continued  to 
render  perfect  and  unexceptionable  obedience,  the  law  was  powerful  to 
justify.  Justification  was  quite  competent  to  it,  and  the  obedience  of  the 
creature  was  the  ground  of  his  acceptance.     But  when  he  ceased  to 


REV.  R.  WILLIAMSON.  69 

render  that  obedience — when  his  faculties  were  struck  with  a  moral 
paralysis,  and  his  soul  prostrated  in  the  dust  of  spiritual  death,  jus- 
tification by  obedience  to  the  law  was  altogether  impossible.  His 
obedience  then  ceased  to  be  commensurate  with  its  requirements,  and  not 
being  commensurate,  the  law  could  no  longer  furnish  a  ground  of  ac- 
ceptance in  the  sight  of  the  lawgiver.  Justification  was  no  longer  com- 
petent to  the  law.  But  then  how  did  this  arise  ?  Not  through  any 
change  in  the  law,  but  simply  and  solely  through  a  change  in  the  crea- 
ture who  was  to  yield  obedience  to  its  demands.  He  fell  from  the  high 
position  in  which  his  Creator  had  originally  placed  him.  His  energies 
were  withered,  and  his  efforts  fell  infinitely  short  of  the  height,  and 
depth,  and  length,  and  breadth  of  the  law's  requirements.  How  then 
could  he  be  accepted  ?  By  bringing  down  the  law  to  his  wretched  obe- 
dience, and  thus  by  a  compromise  of  its  claims,  bring  them  into  corres- 
pondency ?  That  cannot  be — God's  law  is  perfect.  It  is  immutable  as 
the  lawgiver.  It  fulminates  its  threatenings  against  all  and  every  who 
obey  not  in  all  things,  and  will  remain  satisfied  with  nothing  short  of 
the  eternal  destruction  of  the  sinner,  or  a  full  and  perfect  satisfaction 
tendered  in  his  stead.  Heaven  and  earth  may  pass  away,  but  one  jot 
or  tittle  of  the  law  shall  not  be  violated  with  impunity.  Its  claims 
remain  altogether  unaffected.  The  change  is  entirely  on  the  part  of 
the  creature.  He  has  fallen  from  his  original  position,  but  the  law  has 
not  fallen  in  its  demands.  He  has  changed,  but  it  remains  the  same. 
It  claimed  perfect  obedience.  It  claims  it  still.  It  is  now  weak  in  re- 
ference to  the  sinner's  justification,  but  that  is  its  glory  and  excellence. 
For  how  is  it  weak  ?  Just  because  of  its  perfection.  Just  because  it 
will  not  come  down  to  the  wretched  efforts  of  the  sinner — because  it  will 
not  compromise  matters  with  the  transgressor — because  it  will  "  tolerate 
no  platform  of  acceptance  which  has  not  an  adequate  satisfaction  for  its 
basis."  In  one  word,  it  is  weak,  just  because  man  is  a  sinner — it  is 
weak  through  the  flesh.  And  here,  we  may  remark  in  passing,  that  this 
view  of  the  matter  demonstrates  the  absurdity  and  the  dangerous  nature 
of  the  opinion,  that  the  moral  impotency  of  the  sinner  affects  his  respon- 
sibility in  the  sight  of  God  ;  as  if  the  loss,  by  wilful  and  deliberate 
transgression  on  the  part  of  the  creature,  of  his  power  to  obey,  should 
necessarily  imply  a  corresponding  loss  of  right  on  the  part  of  the  Creator 
to  demand  obedience.  The  change  is  altogether  on  the  part  of  the 
sinner.  The  standard  of  obedience  remains  the  same.  The  law  has 
not  changed — the  Lawgiver  has  not  changed  ;  and  if  the  creature  is  now 
the  victim  of  a  moral  impotency,  it  is  of  a  moral  impotency  self- induced  ; 
and  therefore,  so  far  from  proving  destructive  of  the  claims  of  the  law 
to  his  obedience,  only  serves  to  aggravate  his  criminality.     The  capa- 


70  FREE  CHURCH  PULPIT. 

bilities  of  the  creature,  when  he  came  originally  from  the  hand  of  the 
Creator,  were  perfectly  adequate  to  the  fulfilment  of  the  conditions  of 
the  covenant ;  and  if  these  capabilities  have  been  impaired,  it  is  by  the 
wilful  transgression  of  the  creature  alone  ;  and,  therefore,  not  only  is  his 
responsibility  to  the  Lawgiver  altogether  unaffected,  but  he  is  also  re- 
sponsible for  the  loss  of  his  original  righteousness — for  the  enlisting  of 
his  powers  in  the  service  of  Satan,  and  thus  rivetting  with  his  own  hands 
the  fetters  of  his  bondage.  Perfect  obedience  he  is  now  utterly  unable 
to  render,  and  therefore  the  law  is  utterly  unable  to  justify  him.  It 
is  thus  weak,  but  only  through  the  flesh.  The  question,  then,  comes  to 
be,  How  can  he  be  accepted  ?  The  law  cannot  do  it.  How  then  can 
he  be  reinstated  into  favour  with  the  Lawgiver  ?  The  third  and  fourth 
verses  contain  the  answer.  "  For  what  the  law  could  not  do,  in  that  it 
was  weak  through  the  flesh,  God  sending  his  own  Son  in  the  likeness  of 
sinful  flesh,  and  for  sin  condemned  sin  in  the  flesh  ;  that  the  righteous- 
ness of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh 
but  after  the  Spirit." 

The  sinner  could  not  tender  satisfaction  to  the  law,  but  the  bright- 
ness of  the  Father's  glory  was  manifested  in  the  flesh  for  that  purpose. 
He  is  the  Father's  gift.  He  appeared  in  the  likeness  of  sinful  flesh, 
and  is  therefore  Emmanuel,  God  with  us.  He  took  upon  him  not  the 
nature  of  angels,  but  the  seed  of  Abraham.  He  was  sent  in  the  like- 
ness of  sinful  flesh.  Observe  how  guarded  the  apostle's  language  is. 
He  does  not  say  that  he  assumed  sinful  flesh,  but  that  he  came  in  the 
likeness  of  sinful  flesh.  The  smallest  conceivable  blemish  would  have 
absolutely  disqualified  him  for  assuming  the  office,  or  performing  the 
functions  of  Mediator ;  "for  such  an  High  Priest  became  us,  who  was 
holy,  harmless,  undefiled,  and  separate  from  sinners."  He  manifested 
himself,  however,  not  in  a  sinful  nature,  but  in  a  nature  similar  to  that 
which  had  sinned ;  and  as  sin  originally  formed  no  part  of  human  na- 
ture, but  was  afterwards  contracted  by  an  overt  act  of  transgression, 
the  Mediator  could  be  pure  and  unspotted,  and  yet  possess  all  the  essen- 
tial properties  of  humanity.  He  was  sent  in  the  likeness  of  sinful  flesh, 
that  being  bone  of  our  bone  and  flesh  of  our  flesh,  he  might  be  a  mer- 
ciful and  faithful  high  priest,  able  to  compassionate  his  people,  and  feel 
for  man  as  for  a  brother.  In  the  passage  now  under  consideration,  there 
is  a  distinct  reference  to  the  two  natures  of  the  Redeemer — that  is,  he 
is  here  brought  before  us  in  his  entire  character  as  Mediator — as  truly 
and  essentially  God,  as  really  and  truly  man.  He  is  called  by  way  of 
eminence,  God's  own  Son,  inasmuch  as  he  is  a  partaker  of  his  nature, 
and  "co-existent  with  him  in  the  unity  of  the  Divine  Essence ;"  and  he 
is  said  to  have  been  sent  in  the  likeness  of  sinful  flesh,  because  he  took 


REV.  R,  WILLIAMSON.  71 

not  on  him  the  nature  of  angels,  but  the  seed  of  Abraham.  "  Forasmuch, 
then,  as  the  children  are  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same,  that  through  death  he  might  destroy  him 
that  had  the  power  of  death,  that  is  the  devil."  In  virtue  of  the  union 
of  the  Divine  and  human  natures  in  his  mysterious  person,  he  is  a  Days- 
man, able  to  stand  betwixt  the  living  and  the  dead — lay  his  hand  upon 
both  parties,  and  thus  make  peace.  He  is  God's  Son  and  our  brother 
— possessed  of  infinite  inherent  dignity  to  entitle  him  to  treat  with  the 
Lawgiver,  and  of  infinite  compassion  to  feel  for  the  sinner.  4'  He  is  ac- 
ceptable to  God,  he  is  suitable  to  man.*'  Great  is  the  mystery  of  god- 
liness, God  manifested  in  the  flesh. 

But  not  only  did  he  come  in  the  likeness  of  sinful  flesh  ;  the  special 
purpose  for  which  he  appeared  is  also  stated.  He  came,  says  the 
apostle,  for  sin — that  is,  for  a  sin-offering.  The  phrase,  for  sin,  is 
often  used  in  this  sense  in  Scripture.  Thus,  it  is  said  of  the  Mediator, 
that  "  God  made  him  to  be  sin  for  us,  who  knew  no  sin."  Not  that  he 
was  personally  made  or  constituted  a  sinner,  for  he  was  holy,  harmless, 
undefiled,  and  separate  from  sinners ;  but  he  was  put  forward  as  the 
sinner's  substitute  and  surety — as  a  sacrificial  victim,  as  an  offering  for 
sin.  He  made  him  to  be  an  offering  or  sacrifice  for  sin,  who  knew  no 
sin  ;  for  when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 
made  of  a  woman,  made  under  the  law,  to  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of  sons.  The  special  ob- 
ject, then,  of  his  appearing  in  the  likeness  of  sinful  flesh  was,  that,  as  a 
sacrifice  or  offering  for  sin,  he  might  redeem  them  that  were  under  the 
law.  As  Mediator,  he  condemned  sin  in  the  flesh,  removed  its  guilt  in 
order  to  his  people's  justification  ;  and  by  satisfying  the  claims  of  in- 
finite justice,  freed  them  from  the  law  as  a  Covenant  of  Works;  so 
that  the  believer's  delivery  from  condemnation  is  a  result  of  the  media- 
tion of  Christ. 

The  great  design  of  the  atoning  sacrifice  offered  up  by  Emmanuel, 
was  to  display  the  glory  of  God,  in  the  redemption  of  the  guilty — to 
cause  mercy  and  truth  to  meet  together  in  reference  to  the  sinner's  re- 
covery. And  hence  the  apostle,  in  unfolding  that  design,  declares 
it  to  be,  that  the  righteousness  of  the  law  might  be  fulfilled  in 
us  who  walk  not  after  the  flesh,  but  after  the  Spirit.  The  righteous- 
ness of  Christ  is  here  called  the  righteousness  of  the  law,  because 
it  is  a  righteousness  conformable  to  the  law — a  righteousness  which 
meets  its  highest  requirements,  and  magnifies  and  renders  it  honour- 
able. This  righteousness  is  the  only  ground  of  a  sinner's  justification  ; 
for  being  clothed  upon  with  it,  he  is  freed  from  the  condemning  power 
of  the  law  of  sin   and  death.     It  consists  of  the  active  and  passive 


72  FREE  CHURCH  PULPIT. 

obedience  of  the  Mediator.  It  is  a  righteousness  in  which  the  eye  of 
the  Omniscient  God  can  see  nothing  amiss — a  righteousness  wrought  out 
and  brought  in  for  the  express  purpose  of  justifying  the  ungodly — a  right- 
eousness offered  unto  you  this  day  without  money  and  without  price  ;  for 
it  is  unto  all,  and  upon  all  them  that  believe,  for  there  is  no  difference. 

"  That  the  righteousness  of  the  law,"  says  the  apostle,  "  might  be 
fulfilled  in  us  who  walk  not  after  the  flesh,  but  after  the  Spirit/'  Here 
the  apostle  carefully  guards  against  two  errors  of  an  opposite,  but 
equally  fatal  nature — the  errors  of  Legalism  and  Antinomianism.  The 
legalist  would  amalgamate  his  own  wTretched  efforts  with  the  obedience 
of  Christ;  and  thus  introduce  self-merit  unto  his  ground  of  acceptance. 
The  apostle  lays  the  axe  at  the  root  of  that  heresy  ;  for  he  shews  that 
the  righteousness  of  Christ,  to  the  exclusion  of  all  merit  in  the  part  of 
the  sinner,  is  the  only  ground  of  justification  before  God — that  the  law 
is  weak  through  the  flesh,  and  that  by  its  deeds,  no  flesh  living  can  be 
justified.  The  antinomian  would  look  upon  himself  as  relieved  by 
the  sufferings  of  the  Mediator  from  the  law,  not  only  as  a  covenant  of 
works,  but  also  as  a  rule  of  life  ;  and  therefore,  sins  wilfully  and  deli- 
berately because  grace  abounds.  The  apostle  lays  the  axe  at  the  root 
of  that  heresy  ;  for  he  declares  that  those  who  are  in  Christ  Jesus,  walk 
not  after  the  flesh,  but  after  the  Spirit.  He  annihilates  the  hope  of  the 
legalist ;  for  he  tells  him,  that  by  the  deeds  of  the  law  shall  no  flesh 
living  be  justified.  He  annihilates  the  hope  of  the  antinomian  ;  for  he 
tells  him,  that  the  law,  though  not  a  covenant  of  works  to  the  believer, 
is  still  a  rule  of  life — that  a  man  must  be  sanctified  as  well  as  justified — 
that  without  holiness,  no  man  can  see  the  Lord  ;  and  that,  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his. 

Brethren,  have  you  received  and  accepted  of  this  glorious  righteous- 
ness ?  Are  you  relying  and  building  upon  him  who  wrought  it  out  ? 
Are  you  in  Christ  Jesus  ?  If  so,  you  will  walk,  not  after  the  flesh,  but 
after  the  Spirit.  If  ye  have  received  the  Lord  Jesus,  walk  in  him, 
breathe  his  Spirit,  adorn  his  doctrine.  Let  your  light  so  shine  before 
men,  that  they  may  take  knowledge  of  you,  as  having  been  with  Jesus. 
Of  those  who  have  not  fled  for  refuge  to  the  hope  set  before  them  in 
the  Gospel,  we  would  ask, — Who  will  make  intercession  for  you,  when 
God  riseth  up  in  fearful  majesty  to  take  vengeance  upon  all  that  know 
him  not  ?  Where  will  you  find  a  sanctuary  out  of  Christ.  When  the 
avenger  of  blood  is  following  rapidly  behind  you,  where  is  the  days- 
man who  can  lay  his  hand  upon  you  both,  and  satisfy  him,  and  save 
you  ?  Can  your  hands  be  strong,  or  your  heart  endure  in  the  day  that 
God  shall  deal  with  you.  Turn  then  to  the  strong  hold,  while  prisoners 
of  hope.     There  is  mercy  with  God,  that  he  may  be  feared.     Harden 


REV.  R.  WILLIAM30N.  73 

then  not  your  hearts.  Despise  not  his  gracious  invitations.  Trample 
not  under  foot  his  overtures  of  reconciliation  ;  lest  you  be  left  in  bit- 
terness of  spirit  to  exclaim, — "  The  harvest  is  past,  the  summer  is 
ended,  and  I  am  not  saved." 

To  those  who  are  rejoicing  in  Emmanuel,  as  the  Lord  their  righteous- 
ness, and  the  Lord  their  strength,  we  would  say, — "  Walk  worthy  of 
your  high  vocation.  Be  not  high  minded,  but  fear.  Remember  the 
rock,  whence  ye  were  hewn,  and  who  it  was  that  established  your  goings. 
And  as  you  traverse  the  wilderness  leaning  upon  your  Beloved,  be  this 
your  song  in  the  land  of  your  pilgrimage,  '  I  will  greatly  rejoice  in  the 
Lord,  my  soul  shall  be  joyful  unto  my  God  ;  for  he  hath  clothed  me  with 
garments  of  salvation,  he  hath  covered  me  with  the  robe  of  righteous- 
ness, he  remembered  me  in  my  low  estate,  for  his  mercy  endureth  for 
ever.'  " 

In  Christ  Jesus,  to  you  there  is  no  condemnation  ;  for  he  shall  rest  in 
his  love.  Having  loved  you  from  the  beginning,  he  shall  love  you  to 
the  end.  With  what  a  dignity  does  this  union  invest  the  Christian  ! 
What  an  ennobling  relationship  !  What  are  the  pomp  and  pageantry  of 
a  passing  world,  to  the  transcendent  dignity  of  being  an  heir  of  God — 
united  to  the  Ancient  of  days — the  Prince  of  the  kings  of  the  earth, 
whose  goings  forth  have  been  of  old  from  the  days  of  eternity,  possess- 
ing in  himself  all  the  plenitude  of  divine  perfection  !  Who  is  he  that 
will  harm  you,  leaning  upon  your  Beloved  ?  He  will  shelter  you  be- 
neath the  shadow  of  his  wings.  He  will  hide  you  in  his  own  pavilion ; 
and  who  shall  ever  enter  in  there,  to  pluck  you  forth?  Well  might  the 
apostle,  in  contemplating  the  indissoluble  nature  of  this  glorious  union, 
challenge  death  and  life,  angels,  principalities,  and  powers,  to  sever  the 
members  from  their  exalted  Head.  Who  shall  separate  us  from  the  love  of 
Christ  ? — shall  tribulation,  or  distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril,  or  sword  ?  Nay,  in  all  these  things  we  are  more 
than  conquerors  through  him  who  loved  us.  For  I  am  persuaded  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord. 


Xo.  Ill, — Lect.  5.  vol.  m. 


(     74     ) 


LECTURE     V  T. 

CHRIST  THE  ONLY  SUFFICIENT   SACRIFICE. 

BY  THE  REV.  GEORGE  INNES,  CANNOBIE. 

i;  Sacrifice  and  offering  thou  didst  not  desire  ,  mine  ears  hast  thou  opened  :  burnt-offering 
and  sin-offering  hast  thou  not  required.  Then  said  I,  Lo,  I  come  :  in  the  volume »f  the  book 
it  is  written  of  ir.e." — l's.  xl.  6,  7. 

Among  the  many  irrefragable  proofs  that  we  belong  to  a  fallen  race, 
is  the  misconstruction  which  men  have  put  upon  the  clearest  revelations 
of  the  Divine  will.  The  eye  that  is  in  us  is  darkness,  and  no  leading 
doctrine  of  Scripture  can  be  mentioned,  which  the  depraved  intellect  of 
man  has  not  distorted  into  a  thousand  monstrous  shapes  of  error. 

The  Lord  had  appointed  that,  in  their  approaches  to  him,  the 
Israelites  should  offer  sacrifices  as  an  acknowledgment  that  their  sins 
could  not  be  remitted  without  the  shedding  of  blood,  and  as  a  declara- 
tion of  their  faith  in  the  Lamb  of  God.  which  should  take  away  the  sins 
of  the  world.  The  sacrifices  both  made  clear  expression  of  the  fearful 
guilt  of  sin,  and  foreshadowed  the  atonement  Christ  should  make  for 
the  transgressions  of  his  people.  But  the  Jews,  as  a  nation,  were  not 
impressed  with  horror  of  sin,  neither  were  their  thoughts  led  forward 
to  the  promised  Redeemer.  In  their  shameful  misconceptions  of  the 
Divine  character,  they  often  impiously  imagined  that,  if  any  of  them 
committed  a  trespass,  he  had  no  more  to  do  than  to  kill  a  bullock  or  a 
sheep,  in  sacrifice,  and  his  guilt  would  be  forgiven  him.  Just  as  among 
us,  a  deluding  spirit  is  always  creeping  in  to  whisper  false  comfort  in 
sin,  by  the  assurance  that  we  have  only  to  ask  and  it  will  be  forgiven, 
so  did  the  spirit  working  in  the  disobedient  children  of  Israel  make  use 
of  the  sacrifices  to  lead  them  on  in  sin,  because  grace  abounded.  There- 
fore did  the  Spirit  of  the  Lord  strive  with  them,  saying, — "  Hath  the 
Lord  as  great  delight  in  burnt  offerings  as  in  obeying  the  voice  of  the 
Lord  ?  Behold,  to  obey  is  better  than  sacrifice,  and  to  hearken,  than  the 
fat  of  rams."  As  their  history  advances,  the  contendings  with  them  on 
this  point  become  innumerable.  Often  did  God  admonish  them,  that 
the  sacrifice  of  the  wicked  was  an  abomination  to  him.  "  To  what  pur- 
pose is  the  multitude  of  your  sacrifices  to  me,  saith  the  Lord.  I  am 
full  of  the  burnt  offerings  of  rams,  and  the  fat  of  fed  beasts ;  and  I  de- 
light not  in  the  blood  «f  bullocks  or  of  he-goats.  Bring  no  more  vain 
oblations  ;  they  are  a  trouble  to  me;  I  am  weary  to  bear  them.  Wash 
you;  make  you  clean;  put  away  the  evil  of  your  doings  from  before 


REV.  GEORGE  INNES.  75 

mine  eyes  ;  cease  to  do  evil ;  learn  to  do  well."  While  this  intolerable 
perversion  of  the  Divine  Institution,  which  represented  it  as  giving 
license  to  sin  on  certain  easy  conditions,  was  thus  strongly  reprehended, 
the  other  co-existing  and  intimately  connected  error,  which  looked  on 
the  typical  sacrifices  as  possessed  of  a  virtue  in  themselves  to  blot  out 
transgressions,  was  also  exposed  and  condemned.  It  is  only  by  looking 
to  the  sacrifice  of  Christ,  that  the  fearful  nature  of  sin  can  be  fully  un- 
derstood. So  long  as  the  Jews  fancied  that  it  could  be  expiated  by 
so  trifling  a  remedy  as  the  blood  of  bulls  and  of  goats,  they  could  not 
but  think  lightly  of  guilt.  Therefore  does  Scripture  endeavour  to  correct 
their  pernicious  mistake ;  and  in  the  words  of  our  text,  Jesus  speaking 
by  the  mouth  of  the  Psalmist,  saith  unto  God, — "  Sacrifice  and  offering 
thou  didst  not  desire;  mine  ears  hast  thou  opened  :  burnt  offering  and 
sin  offering  hast  thou  not  required.  Then  said  I,  Lo,  I  come  :  in  the 
volume  of  the  book  it  is  written  of  me." 

The  psalm  from  which  these  words  are  taken,  is  a  devout  expression 
of  gratitude  on  the  part  of  our  Redeemer,  as  head  of  his  elect  people, 
for  the  deliverance  vouchsafed  to  him  when  he  was  brought  back  again 
from  the  dead,  and  thus  being  delivered  from  the  horrible  pit  of  cor- 
ruption, and  the  miry  clay  of  man's  iniquities,  had  his  goings  in  the 
course  of  his  mission  established,  that  he  should  bring  many  sons  into 
glory.  For  this  "  is  a  new  song  put  into  his  mouth  ;  even  praise  unto 
our  God."  As  chief  among  his  ten  thousand  brethren,  casting  his  eye 
over  the  many  wonderful  works  and  thoughts  of  God,  which  have 
been  to  usward,  and  finding  them  more  than  can  be  numbered,  he  yet 
sees  one  thought — one  work  conspicuously  pre-eminent  above  them  all, 
as  worthy  to  be  praised — even  the  love  wherewith  God  so  loved  the 
world,  as  to  give  him,  the  only  begotten  Son,  to  the  death  for  sinners  ; 
and  he  abruptly  breaks  out  in  praise  of  this  : — "  Sacrifice  and  offering 
thou  didst  not  desire  ;  mine  ears  hast  thou  opened  :  burnt  offering  and 
sin  offering  hast  thou  not  required.  Then  said  I,  Lo,  I  come  :  in  the 
volume  of  the  book  it  is  written  of  me.''  The  allusion  in  the  words. 
"  mine  ears  hast  thou  opened,"  is  to  the  practice  among  the  Isi-aelites  of 
making  an  opening  in  the  ears  of  a  servant,  who  submitted  to  his 
master,  pledging  himself  never  to  quit  his  service  until  released  by 
death.  When  Christ  undertook  the  work  of  our  redemption,  he  took 
on  him  the  form  of  a  servant.  "  Though  being  in  the  form  of  God,  and 
counting  it  not  robbery  to  be  equal  with  God,  he  made  himself  of  no  re- 
putation, and  took  upon  him  the  form  of  a  servant,  and  was  made  in  tie 
likeness  of  men  ;  and  being  found  in  fashion  as  a  man,  he  humbled  him- 
self and  became  obedient  unto  death,  even  the  death  of  the  cross." 
(Phil.  ii.  6-8.)  In  this  assumption  of  the  form  of  a  servant,  "  a  body 
was  prepared  him;"  and  so  may  the  different  translation  of  our  text 


76  FREE   CHURCH    PULPIT. 

adopted  by  the  writer  to  the  Hebrews,  (Eph.  x.  5)  be  explained.  Both 
expressions  refer  to  the  same  thing,  and  the  one  simply  makes  clear  the 
meaning  of  the  other.  Both  direct  our  attention  to  the  assumption  of 
human  nature,  by  him  of  whom  God  saith,  "  Behold  my  servant  whom  I 
uphold  ;  mine  elect  in  whom  my  soul  delighteth  ;"  and  who  himself,  in 
speaking  to  the  Father  of  his  work,  saith, — "  Sacrifice  and  offering  thou 
didst  not  desire  ;  mine  ears  hast  thou  opened  :  burnt  offering  and  sin 
offering  hast  thou  not  required.  Then  said  I,  Lo,  I  come  :  in  the  volume 
of  the  book  it  is  written  of  me." 

In  these  words  we  find  two  things  stated  :  first,  that  the  Jewish  sacri- 
fices were  not  sufficient  to  atone  for  sin  ;  and  second,  that  therefore, 
Christ  came,  conscious  of  being  a  sufficient  sacrifice.  In  the  volume  of 
the  book  of  God's  eternal  decrees,  it  was  written  that  the  Lamb  should 
be  slain,  and  that  his  blood  should  cleanse  those  to  whom  it  is  applied 
from  all  sin.  In  the  words  here  spoken,  according  to  the  inspired  writer 
to  the  Hebrews, — "He  takethaway  the  first"  kind  of  sacrifice,  "  that  he 
may  establish  the  second."  Let  us  then,  who  have  been  given  to  see 
this  dispensation  of  God  reverently  enquire — I.  What  kind  of  atonement 
for  sin  was  needed. — II.  How  all  the  qualities  requisite  for  a  sufficient 
atonement  have  met  in  Christ. 

I.  What  hind  of  atonement  is  required. — The  ransom  to  be  given 
must  be  costly,  though  men  seem  to  set  lightly  by  it,  for  the  guilt  to  be  re- 
mitted is  unutterably  great.  Man,  a  creature  made  by  God,  and 
crowned  by  him  with  loving  kindness  and  tender  mercy,  had  set  himself 
in  opposition  to  his  Creator.  Let  each  of  us  reflect  how  we  have  given 
our  hearts  to  be  filled  with  ungodly  and  polluting  imaginations,  incapa- 
citating ourselves  for  the  worship  or  service  of  the  holy  Lord  of  heaven 
and  earth,  razing  out  his  image  from  our  natures,  banishing  remembrance 
of  him  from  our  customary  thoughts,  removing  ourselves  as  far  off  from 
him  as  we  could,  and  selling  ourselves  as  slaves  to  his  and  our  most 
bitter  enemy.  And  when,  at  times,  conscience  has  spoken  and  rebuked  us 
for  our  wickedness,  reminding  us  of  the  justice  and  power  of  him  against 
whom  we  have  been  offending,  have  not  our  hearts  hardened  themselves 
and  been  enmity  against  God  ?  Have  we  not  resolved  that,  let  him 
punish  us  as  he  may,  we  would  not  love  him  ;  but  even  in  the  depth  of 
misery,  would  find  a  secret  pleasure  in  hating  him  who  had  wrought  us 
this  woe?  Strip  our  miserable  hearts  of  their  subterfuges  of  lies,  and 
they,  the  old  man  within  us,  will  be  found  hating  God,  raising  them- 
selves up  in  daring  rebellion  against  his  holiness  and  justice,  treating 
his  love  and  his  goodness  witl>  neglect,  and  well-nigh  with  contempt, 
abusiughis  long  suffering,  to  encourage  themselves  in  worldly  mindedness 
and  abominable  licentiousness.     For  these  things  our  lives  are  forfeited. 


REV.  GEORGE  IXNES.  it 

and  we  are  justly  subject  to  the  wrath  of  hiin  who  can  destroy  us  soul  and 
body  in  hell.  It  is  graciously  proposed  that  our  guilt  be  remitted  on 
the  offering  of  an  atonement.  But  of  the  nature  of  the  atonement  to  be 
offered  it  is  manifest, 

1st,  That  it  must  be  equivalent  in  value  to  the  souls  of  the  redeemed. 
In  the  acceptance  of  an  atonement,  it  is  indispensable  that  the  majesty 
of  the  Divine  holiness  and  justice  be  vindicated  as  completely  as  if 
judgment  had  been  executed  on  man  himself,  and,  therefore,  any  pro- 
pitiation of  unequal  value  to  the  immortal  souls  of  men,  is  inadmissible. 
This  evidently  excludes  all  atonements  of  man's  devising.  All  attempts 
to  expiate  sin  by  liberal  oblations  of  burnt-offering,  including  thousands 
of  rams,  or  ten  thousands  of  rivers  of  oil — by  severe  macerations  of  the 
flesh,  or  toilsome  pilgrimages — by  enlarged  donations  of  charity,  or  by 
a  carefully  observed  routine  of  lengthened  devotions — must  be  vain. 
Redoubled  zeal  in  the  performance  of  rites — a  giving  of  goods  to  feed 
the  flames  of  the  altar  with  multiplied  sacrifices,  or  sweet  cane  from  a 
far  country — a  turning  after  spending  time  in  fulfilling  the  desires  of 
vjthe  flesh,  to  serve  the  living  God — can  never  take  awray  sin.  For,  when 
all  is  done,  the  question  still  comes,  breaking  up  peace  of  conscience, 
"  What  hast  thou  given  that  thou  hast  not  received,  and  hast  thou  not 
received  more  ?  Hast  thou  not  a  soul  given  thee  by  God  ?  All  that 
thou  hast  is  forfeited,  and  if  thou  art  to  appease  God  by  thine  own  doings 
or  givings — all  that  thou  hast  must  be  given — thy  soul  must  be  yielded 
to  undergo  the  wrath  it  has  provoked,  even  to  the  uttermost." 

Such  is  the  stern  doom  of  justice.  Except  man  can  find  something 
which  he  has  not  received,  and  that  something,  too,  equivalent  in  value 
to  the  soul,  to  give  as  his  ransom,  then  he  can  never  save  himself  from 
going  down  to  the  pit ;  for  it  would  be  evidently  beneath  the  Majesty 
of  heaven  to  accept  any  other  than  a  proportionable  atonement.  The 
justice  of  God  had  been  insulted,  his  holiness  had  been  treated  with 
contumely  ;  he  had  said,  "  The  soul  which  sinneth  it  shall  die  ;"  and  can  it 
be  proposed  that  he  shall  receive  as  an  atonement,  anything,  the  ac- 
ceptance of  which  would  leave  a  stain  on  his  holiness  and  his  justice,  not 
fully  vindicated  ?  These  attributes  of  the  Divine  character  must  be 
maintained  unblemished  and  unchallengeable  at  whatever  cost.  If  a 
ransom  is  to  be  accepted  for  the  souls  of  men,  it  must  be  such  as  will 
leave  the  Divine  government  at  least  as  august  and  great  as  if  man  him- 
self had  been  given  over  to  wrath. 

2d,  There  must  be  a  connection  between  those  for  whom  the  atone- 
ment is  ofl'ered  and  the  party  who  suffers — there  is  a  felt  propriety 
in  this  requirement — the  necessity  of  this  ingredient  being  present  in 
any  effectual  atonement,  combined  with  their  imparity  of  value,  in  ren- 
dering the  sacrifice  of  animals  obviously  inadequate  to  take  away  sin. 


78  FREE  CHURCH  PULPIT. 

What  connection,  it  may  be  asked,  is  there  between  the  sin  of  a  man 
and  the  death  of  bulls  and  of  goats  ?  The  same  reason  would  haTe  made 
it  plainly  improper  to  visit  for  our  iniquities  any  portion  of  the  angelic 
hosts  who  never  fell.  Even  if  they  had  been  willing  to  stand  as  our 
sureties,  yet  the  absence  of  any  connection,  and  the  want  of  power  on 
their  part  to  ensure  that  their  suffering  would  have  its  meet  effect  in 
bringing  us  back  to  God,  would  have  rendered  it  manifestly  unsatisfac- 
tory. In  human  affairs,  where  even  very  defective  arrangements  are  ad- 
mitted— when  a  father  becomes  surety  for  his  son,  or  one  partner  liable 
for  the  dealings  of  another — it  is  expected  that  he  who  is  bound  in  the 
penalty  will  exercise  some  influence  or  control  over  the  proceedings  of 
him  for  whom  he  stands  security.  There  may  have  been  little  connec- 
tion between  the  parties  before,  but  that  a  bond  of  union  should  now  be 
established  between  theni  is  anticipated  and  felt  to  be  proper.  And 
much  more  in  matters  appertaining  to  the  Divine  procedure,  which  must 
be  perfect,  is  it  fitting  that  there  should  be  a  marked  and  recognisable 
connection  between  him  who  was  to  make  propitiation  for  sin,  and  those 
who  were  to  reap  the  benefit  of  that  propitiation.  If  he  were  of  a  dif- 
ferent race  of  being,  not  participating  in  the  feelings  and  actions  be- 
longing to  humanity,  it  might  be  said,  "  What  has  he  to  do  with  man  ? 
He  stands  on  a  different  footing,  and  is  altogether  unconcerned  in  man's 
fate  ;  there  is  no  connection  or  relationship  betwixt  them,  and  wherefore 
should  the  merit  of  his  sufferings  and  his  righteousness  extend  to  man  ? ' 
3d,  He  who  was  to  die  for  man  must  be  innocent.  In  the  typical 
sacrifices,  to  offer  any  victim  halt  or  maimed  was  an  abomination  to  the 
Lord.  Such  victims  were  rejected  with  most  unbending  scrupulousness. 
By  this  it  was  declared  that,  if  there  was  to  be  an  atonement  offered  for 
guilty  man,  it  must  be  a  victim  without  any  blemish  of  sin,  pure  and  un- 
stained— wholly  innocent  of  transgression.  As  the  two  former  requisites 
exclude  all  hopes  of  a  man's  saving  his  own  soul  by  any  exertions  of  his 
own,  or  of  help  coming  from  any  other  race  of  creatures,  so  does  this 
preclude  the  possibility  of  any  man  redeeming  his  brother,  or  giving  to 
God  a  ransom  for  him.  If  one  soul  is  to  be  given  in  exchange  for  ano- 
ther, the  soul  to  be  accepted  must  be  innocent.  If  it  be  guilty,  and  has 
sins  of  its  own  to  ans^vcr  for,  then  must  it  die  for  its  own  iniquity. 
"When  the  royal  parent,  grieved  for  the  loss  of  his  favourite  son,  and, 
horror-struck  that  he  should  have  been  cut  off  guilty  and  unannealed. 
exclaimed,  "Oh  Absalom!  my  son,  my  son  !  would  to  God  I  had  died 
for  thee,  Absalom,  my  son  !" — he  felt  that  he  could  not  redeem  his  child 
from  destruction,  or  give  to  God  a  ransom  for  him.  He  had  sinned 
himself,  and  though,  in  the  ecstacy  of  frantic  grief,  he  exclaimed  thus 
wildly,  yet,  at  the  same  time,  he  could  not  but  be  conscious  that  his  soul 
was  no  offering  to  be  made  for  sin.     All  he  had  was  forfeited  for  his 


REV.  GEORGE  INNES.  79 

own  transgressions,  and  he  had  nothing  to  give  for  another.  When 
Paul,  to  express  the  fervour  of  his  heart's  prayer  that  Israel  should  be 
saved,  says  that  he  could  wish  himself  "  accursed  from  God  for  his 
brethren's  sake,"  he  plainly  recognises  the  salvation  of  a  soul  as  a  work 
too  great  for  man  to  accomplish.  His  words  obviously  declare  the  offer- 
ing of  an  atonement  on  the  altar  for  another  as  a  thing  impossible  with 
man.  The  victim  to  be  offered  must  be  an  innocent  soul,  in  which  the 
Searcher  of  Hearts  can  see  no  blemish,  and  where  was  such  an  one  to  be 
found  ?  From  the  rising  of  the  sun  to  the  going  down  of  the  same, 
where  is  the  heart  which  never  harboured  a  sinful  thought  ? — the  son 
who  never  bent  an  unkind  look  on  his  parent  ? — the  daughter  whose 
lip  was  never  stained  by  falsehood  ? — the  man  who  has  never  lived  as 
if  there  was  no  God  ruling  the  world  ?  For  four  thousand  years  the 
Lord  looked  down  from  heaven — his  eyes  beheld  the  children  of  men. 
There  was  none  righteous ;  there  was  none  fit  to  redeem  his  brother 
from  destruction,  much  less  to  be  a  propitiation  for  the  sins  of  the  world. 
4th,  The  victim  to  be  offered  must  be  willing.  To  punish  an  un- 
willing, resisting  victim  for  the  sins  of  the  guilty,  would  be  cruel  ty- 
ranny. Say,  then,  that  an  innocent  man  had  been  found  fit  substi- 
tute for  a  guilty  brother,  would  he  willingly  quit  the  position  he 
occupied,  with  all  its  advantages  of  freedom  from  sin — its  lines  cast  in 
pleasant  places,  and  enjoyment  of  the  light  of  God's  countenance — to  be 
dealt  with  as  guilty — to  have  all  Divine  influences  excluded  from  his 
soul,  and  no  ray  of  heavenly  light  cheering  the  eye — to  be  plunged  in 
the  blackness  of  darkness,  to  lie  there  under  the  heavy  weight  of  God's 
anger  ?  Or,  say  that  a  pure  and  happy  spirit  had  disclosed  to  it  the 
terrors  of  the  Divine  wrath  in  all  their  fearful  power,  rending  and  crush- 
ing the  soul,  and  were  he  asked,  "  Are  you  ready  to  meet  the  doom  de- 
served by  that  guilty  man,  and  to  die  for  him,  having  the  curse  coming 
about  and  enveloping  you,  reaching  to  your  inmost  soul  ?  Are  you  ready 
to  undergo  his  sentence  ?"  Would  he,  think  you,  consent  ?  Yet  such 
consent  was  given  by  the  most  blessed  Son  of  God,  and  that  not  to  bear 
the  sins  of  one,  but  of  many. 

II.  Beholding  that  without  him  there  was  no  salvation  for  our 
wretched  and  desperately  wicked  souls,  he,  taking  on  him,  by  most 
amazing  condescension,  our  nature,  in  full  consciousness  of  possessing 
all  qualities  requisite  to  make  an  atonement,  announces  his  determination 
to  come  forth  for  that  purpose,  saying,  "  Mine  ear  hast  thou  opened;  Lo, 
I  come  :  in  the  volume  of  the  book  it  is  written  of  me."  It  is  for  us 
who  profess  to  trust  solely  in  his  blood  for  pardon  of  our  great  guilt,  to 
consider,  not  once  and  in  a  passing  manner,  but  by  constant  and  dailv 
meditation,  the  excellency  of  his  sacrifice.      Thus  only  can  our  faith  in 


80  FREE  CHURCH  PULPIT. 

it  be  strengthened  and  kept  in  lively  and  vigorous  operation,  and  thus, 
too,  will  our  love  and  reverence  of  God  be  heightened,  as  we  admire  the 
wonderful  manner  in  which  value,  connection,  innocence,  willingness,  all 
meet  in  Christ  set  forth  as  our  propitiation.  We  cannot  speak  worthily 
of  the  theme,  but  let  each  of  us  consider  it  day  by  day  more  attentively 
in  the  Scriptures  which  testify  of  Jesus,  for  thus  only  can  we  be  rooted 
and  grounded  in  love.     Meanwhile, 

1st,  We  beseech  you  to  note  the  sufficiency  of  his  sacrifice  in  value. 
If  it  be  required  that  the  atonement  on  the  altar  be  equal  in  value  to  the 
souls  to  be  redeemed,  shall  it  be  said  that  the  blood  of  God's  only  be- 
gotten Son,  who  through  the  eternal  Spirit  offered  himself  a  sacrifice, 
the  just  for  the  unjust,  is  not  sufficient  expiation  for  the  sins  of  all  his 
people  V  Surely  one  pang  or  agony  of  him  who,  being  in  the  form  of 
God,  counted  it  not  robbery  to  be  equal  with  God,  is  proof  of  the  divine 
indignation  against  sin,  passing  what  would  been  given  had  we  all 
perished  !  Assuredly  the  holiness  and  the  justice  of  God  never  were  so 
terribly  illustrious  as  in  its  being  seen  that  his  own  Son  could  obtain 
the  redemption  of  his  people  only  by  bearing  the  iniquities  of  them  all, 
and  shedding  his  blood  to  atone  for  their  guilt.  What  more  awful 
manifestation  of  holiness  can  be  conceived  than  the  Lord  God  Almighty 
hiding  his  countenance  from  his  own  only  begotten,  because  he  hath 
taken  on  him  the  sins  of  his  people,  and  unchangeably  resolving  that 
till  justice  should  be  satisfied  to  the  uttermost  of  her  demands,  he  would 
not  turn  away  his  wrath  ;  and  though  it  might  involve  the  giving  his 
well  beloved  to  the  death,  and  the  awaking  his  sword  and  bathing  it  in 
heaven  to  make  it  come  down  to  the  head  of  that  victim  full  of  grace 
and  truth,  God  manifest  in  the  flesh,  he  would  not  let  the  cup  pass  till  it 
was  drunk  !  Amid  the  rending  rocks  and  opening  graves  was  the  truth 
proclaimed  with  eternal  strength,  "  Without  shedding  of  blood  there  is 
no  remission  ;  therefore,  because  justice  must  be  satisfied,  hath  the  Son 
of  God  purchased  his  church  with  his  own  blood." 

2d,  He  had  connection  with  those  for  whom  he  died.  Though  it  was 
his  divine  nature  which  gave  its  unspeakable  value  to  his  blood,  yet  was 
he  made  in  all  points  like  as  we  are.  Ere  he  said,  "  Lo  I  come,"  he  de- 
clares, '•'  Mine  ears  hast  thou  opened — a  body  hast  thou  prepared  me." 
He  "  by  whom,  and  to  whom,  and  through  whom  are  all  things,"  took 
on  him  the  seed  of  Abraham,  and  became  man  as  well  as  God.  "  Great 
is  the  mystery  of  godliness,  God  manifest  in  the  flesh."  And  not 
merely  had  he  a  human  body,  but  also  a  human  soul,  capable  of  all  the 
sinless  feelings  of  our  nature.  He  was  linked  in  the  tie  of  human 
friendship.  There  was  a  disciple  "  whom  Jesus  loved."  He  was 
touched  with  a  feeling  of  our  infirmities.  At  the  tomb  of  Lazarus, 
"  Jesus  wept."     And,  more  wondrous  still,  he  in  whom  were  "  hid  all 


REV.  GEORGE  INNES.  81 

the  treasures  of  wisdom,"  had  a  soul  united  to  him  which  "  grew  in  wis- 
dom." Therefore  was  he  fit  to  stand  as  head  and  representative  of  our 
race  before  God,  to  make  atonement  for  us.  When  the  first  Adam  stood 
in  innocence,  he  was  our  head.  When  he  fell,  we  all  derived  from  him  a 
corrupt  nature.  "  In  him  we  all  died."  Now,  here  stands  a  second 
Adam,  deriving  his  nature  immediately  from  God,  and  free  from  every 
taint  of  sin,  who  oftereth  himself  to  bear  the  iniquities  of  many,  and  to 
be  dealt  with  as  guilty  and  obnoxious  to  wrath,  that,  having  life  in 
himself,  he  should  give  life  to  as  many  as  believe  on  his  name.  Much 
as  we  may  marvel  at  the  disinterested  love  which  prompted  this  offer, 
we  cannot  but  say  that  its  acceptance  was  perfectly  reasonable  and  just. 
It  was  accepted,  and  as  in  Adam  all  died,  so  in  Christ  are  all  believers 
made  alive.  His  life  is  infused  into  their  souls,  renewing  them  in  the 
spirit  of  their  minds,  and  creating  them  anew  unto  good  works.  Their 
connection  with  Christ  is,  to  believers,  as  much  a  matter  of  experience 
and  actual  operation  as  the  connection  between  the  natural  man  and  the 
first  Adam.  As  the  life  derived  from  Adam  worketh  to  disobedience,  so 
doth  the  life  derived  from  Christ  work  to  obedience  and  the  purifying 
of  the  heart  through  faith.  Therefore,  by  this  connection,  there  is  an 
admirable  fitness,  coherence,  and  propriety  in  the  whole  Scripture  plan 
of  atonement  by  Christ's  blood,  and  justification  through  faith.  Christ 
laid  down  his  life  for  the  sheep.  They  who  are  justified  by  his  blood 
are  his  own,  drawn  to  him  by  the  cords  of  a  man  and  the  bands  of  a 
brother,  having  their  souls  knit  to  his,  and  living  not  in  themselves, 
but  by  his  Spirit  living  in  them.  (Gal.  ii.  20.)  Therefore,  when  he  pre- 
sents them  before  the  presence  of  his  Father,  does  not  this  close  and  inti- 
mate connection  between  him  and  his  people  entitle  him  to  ask  that 
those  of  whom  he  is  bone  of  their  bone,  and  flesh  of  their  flesh,  and  who 
have  him  formed  in  them  the  hope  of  glory,  be  with  him  where  he  is,  and 
have  with  him  eternal  life  in  fulness  of  joy,  and  pleasures  for  evermore  ? 
3(7,  Christ  is  supremely  qualified  to  make  propitiation  for  our  sins, 
because  of  his  own  spotless  innocence.  The  blood  to  make  atonement 
on  the  altar  must  be  that  of  a  pure  and  holy  victim.  He  who  is  sub- 
stituted for  the  guilty,  to  save  their  souls,  must  be  perfect  in  his  innocence. 
Where  can  such  victim  be  found,  except  in  the  holy  Jesus.  He  was 
without  spot,  and  unrebukable  in  the  midst  of  a  perverse  generation. 
His  life  was  the  fulfilling  of  the  law,  for  love  to  God  and  love  to  man 
animated  his  whole  career.  Of  his  love  to  God  who  shall  speak  worthily  ? 
We  know  not  what  passed  in  the  communion  ho  had  with  his  father, 
and  if  we  did  know  it,  we  could  not  utter  the  fulness  of  that  intense  love 
which  made  him  say,  "  I  delight  to  do  thy  will,  0  God."  There  are 
times  when  even  a  poor  and  imperfect  believer  finds  his  heart  so  full 
with  love  to  God,  that  he  cannot  utter  one  half  of  what  he  feels  ;   and 


82  FREE  CHURCH  PULPIT. 

shall  we  dare  for  one  moment  to  compare  our  love  with  his  ?  His 
love  glowed  with  intensest,  purest  flame ;  his  zeal  never  flagged  or 
remitted.  He  counted  it  no  laborious  taskwork,  but  his  meat  and 
drink,  to  fulfil  the  law.  It  was  the  native  employment  of  his  heart. 
"  Thy  law  is  within  my  heart."  Though  surrounded  by  tempta- 
tions, and  being  beset  by  enemies,  studying  to  allure  him  to  evil, 
yet  they  never  could  succeed  in  raising  within  him  a  single  wish  in 
the  slightest  degree  sinful  to  indulge,  or  in  making  him  deflect  a  hair's 
breath  from  the  strict  line  of  study.  The  commandments  of  God  are  ex- 
ceeding broad,  and  make  man  see  an  end  of  all  perfection.  Jesus  kept 
them  all.  On  his  heart,  sin,  his  deadly  foe,  could  not  succeed  in  throw- 
ing the  slightest  shadow  of  a  stain.  When  the  time  came  for  offering 
himself  up,  if  a  vestige  of  sin  could  have  been  found  in  his  heart,  or  of 
guilt  on  his  lips,  or  of  iniquity  in  his  hands,  his  sacrifice  must  have  been 
rejected  as  incompetent,  the  horror  of  his  undertaking  would  have 
been  trodden  in  the  dust,  and  Satan  would  have  triumphed  to  keep  the 
world  still  under  thraldom.  Burning  with  eager  desire  thus  to  over- 
throw Christ,  the  prince  of  this  world  came,  but  neither  in  his  past  life 
could  the  accuser  of  the  brethren  find  aught  of  which  to  arraign  him,  nor 
in  him  now  could  he  find  any  hold  by  which  to  overturn  his  innocence. 
That  innocence  stood  invulnerable,  unassailable.  It  defied  his  most  cun- 
ning wiles,  his  fiercest  assaults.  "The  prince  of  this  world  cometh," 
said  Jesus,  "but  he  hath  nothing  in  me."  To  evince  the  impotence  of 
his  malice,  when  Satan  stirred  up  his  slaves  to  take  way  the  life  of  the 
Lamb  of  God,  he  could  supply  them  with  no  slanderous  charges  against 
him,  supported  by  even  plausible  testimony.  The  witnesses  agreed  not 
in  their  evidence.  The  charge  on  which,  by  the  rulers  of  the  Jews,  our 
Redeemer  was  doomed  to  die,  bore  that  he,  being  a  man,  made  himself 
equal  with  God.  Before  Pilate  he  was  accused  of  making  himself  a 
King.  In  these  things  his  Father  gave  him  witness  that  lie  spoke  the 
truth,  by  the  resurrection  from  the  dead,  declaring  him  to  be  the  Son  of 
God  with  power,  and  exalting  him  far  above  all  principality  and  power 
to  be  King  of  kings  and  Lord  of  lords.  But  on  these  accusations  Jesus 
was  condemned  to  die  ;  and  was  led  forth  bearing  his  cross.  As  if  to 
render  his  innocence  more  conspicuous,  slander  was  then  constrained  to  be 
dumb,  and  the  viperous  tongue  of  calumny  fettered  in  silence.  Before 
wicked  men  had  said,  "  Behold  a  man  gluttonous  and  a  wine  bibber,  a 
friend  of  publicans  and  sinner6,"  and  "He  casteth  out  devils  by  the 
■  power  of  Beelzebub."  Now  the  falsehood  of  these  charges  was  too  ap- 
parent for  such  to  be  hazarded  ;  and  in  that  season  it  was  manifest  that 
he  and  the  prince  of  this  world  had  nothing  in  common.  Satan's  work- 
ings His  enemies  felt  in  their  own  hearts  ;  Jesus  was  holy,  harmless,  un- 
defiled,  and  separate  from  sinners.     The  speeches  with  which  they  re- 


REV.    GEORGR  INNES.  83 

viled  hira  were  such  only  as  made  more  evident  their  blindness  and 
cruelty  of  heart.  "  Thou  savedst  others,  thyself  thou  canst  not  save." 
The  innocency  of  the  victim  who  was  then  bearing  "our  sins  in  his  own 
body  on  the  tree,"  which  had  been  conspicuous  through  life,  was  at- 
tested in  the  hour  of  his  departure,  as  bright  and  remarkable,  by  two 
singular  witnesses.  "  We,  indeed,  receive  the  reward  of  our  deeds," 
said  the  penitent  malefactor  to  his  companion,  "  but  this  man  hath  done 
nothing  amiss."  "And  the  centurion  who  watched  him,  glorified  God, 
saying,  certainly  this  was  a  righteous  man."  From  the  cross  his  in- 
nocence sent  efficacious  influence  into  the  hearts  of  spectators,  and  al- 
ready Christ  crucified  drew  souls  to  himself.  (John  xii.  32.)  Yeriiy, 
an  innocence  which  could  thus,  with  all  things  against  it,  triumph  in  its 
sufferings  and  death  over  evil  and  idolatrous  hearts,  does  make  Jesus  fit 
to  be  set  forth  as  a  propitiation  for  our  sins. 

ith,  Jesus  was  a  willing  victim.  What  needs  there  a  laboured  proof  of 
his  willingness  ?  Had  he  been  unwilling,  who  could  have  ascended  into 
heaven  to  bring  Christ  down  ?  Had  he  not  been  willing,  could  he  not 
have  returned  on  high  any  moment  he  chose  ?  Did  he  not  show  himself 
to  be  a  willing  victim  when,  though  at  his  slight  word,  the  men  came  out 
tc  seize  him,  and  fell  to  the  ground  as  dead,  yet  he  yielded  himself  up  to 
be  led  by  them  to  scourging  and  death  ?  But  his  willingness  to  be  made 
"  a  curse  for  us,  that  he  might  redeem  them  who  were  under  the  curse," 
was  not  the  consent  of  ignorance  as  to  what  was  involved,  on  his  part, 
in  such  an  undertaking.  When  he  said,  "  Lo  I  come,"  He  went  forth 
knowing  all  that  should  come  upon  him.  He  who  dwelt  in  the  bosom 
of  the  Father,  from  time  everlasting,  knew  how  evil  and  abominable  sin  is 
in  his  sight,  and  what  tremendous  infliction  of  wrath  was  due  to  the  vin- 
dication of  long  despised  and  insulted  justice.  He  knew  well  what  tri- 
bulation and  anguish  he  was  undertaking  to  suffer,  when  he  offered  to 
make  atonement  to  the  uttermost  for  such  as  should  come  unto  God  by 
him.  The  sufferings  inflicted  by  the  hand  of  men  he  bore  without  ex- 
pression of  grief.  "  The  Lord  God,"  he  says,  ''hath  opened  mine  ear 
and  I  was  not  rebellious,  neither  turned  away  back.  I  gave  my  back 
to  the  smiters,  and  my  check  to  them  that  plucked  off  the  hair.  I  hid 
not  my  face  from  shame  or  spitting."  And  when  he  came  to  be  baptized 
with  his  baptism  of  fire,  even  to  undergo  the  final  sharp  trial  of  his 
Father's  wrath,  which  made  him  "  exceeding  sorrowful  even  unto  death," 
and  pressed  him  into  such  depth  of  agony,  that  "  he  did  sweat  as  it  were 
great  drops  of  blood  ;"  we  know  that  he  submitted  his  will  to  his 
Father's,  saying,  "  Not  my  will  but  thine  be  done."  And  when,  on 
the  cross,  the  extreme  pang  of  his  suffering  was  drawing  nigh,  and  his 
Father  hid  his  face  from  him,  to  the  unutterable  trouble  of  his  spirit ; 
when  that  heavenly  light  which  had  been  the   comfort  of  his  heart  was 


84  FREE  CHURCH  PULPIT. 

cut  off,  and  he  was  left  alone,  as  if  guilty,  bearing  the  weight  of  wrath 
due  to  his  Church's  guilt  in  darkness  and  sorrow,  encompassed  by  the 
prince  of  this  world  and  his  legions,  who,  knowing  that  this  was  their 
hour  and  power,  burned  to  destroy  him,  he  upheld  his  will.  They 
panted,  they  hoped  for  success.  They  said,  "  He  is  cut  off — be  shall 
no  more  see  light."  (Psalm  xli.  5-8.)  But  still,  in  this  frightful 
hour,  Jesus  went  calmly  on,  willingly  submitting  himself  to  "  bear  our 
sins  in  his  own  body  on  the  tree.''  He  proved  his  willingness  by  con- 
summating the  sacrifice.  His  enemies  had  assailed  his  life,  but  it  was 
impregnable  to  their  attacks.  No  man  could  take  away  his  life.  Death 
entered  the  world  by  sin  ;  but  he  had  never  sinned,  and  therefore  on 
him  death  had  no  power.  Herein  is  a  difference,  absolutely  indispen- 
sable to  be  observed,  between  the  death  of  all  other  men  and  that  of 
Christ.  "  No  man  hath  power  over  the  Spirit  to  retain  it  in  the  hour 
of  death."  "  We  must  needs  die."  But  Christ's  life  none  could  take 
from  him.  He  laid  it  down  of  himself.  (John  x.  18.)  To  complete 
the  sacrifice,  it  was  necessary  that  Christ  should  die.  Death  was  there, 
exulting  in  the  prospect  of  a  victim  coming  under  his  power,  such  as  he 
had  never  smitten  before— even  of  the  Prince  of  Life  being  slain  by  his 
dart.  But  it  was  in  Christ's  power  to  be  obedient,  or  not  obedient,  to 
death  as  he  chose.  All  that  was  implied  in  Jesus  dying  we  cannot  know  ; 
but,  from  the  strong  dread  expressed  of  it  in  the  Psalms,  and  the  earnest 
supplications  not  to  be  left  in  liades,  or  suffered  to  see  corruption,  we 
must  suppose  something  fearful  to  have  been  involved;  and  that,  as  it 
was  the  last  blow  in  our  Redeemer's  suffering,  so  it  was  the  most  awful. 
But,  however  great  its  terrors,  looking  both  to  the  blow  about  to  be 
struck,  and  to  the  effects  which  would  result  from  it,  and  perceiving  that, 
if  he  permitted  death  to  bury  his  sting  in  him,  that  enemy  would  no 
more  have  power  over  those  that  should  believe  on  his  name,  Christ,  in 
the  same  spirit  in  which  he  had  said,  "  Lo,  I  come,"  now  "  cried  with  a 
loud  voice,  It  is  finished,  and  gave  up  the  ghost."  Bowing  his  head,  he 
made  reconciliation  for  iniquity,  and  brought  in  an  everlasting  right- 
eousness. 

And  now,  my  soul,  who  knowest  that  there  is  no  sacrifice  sufficient  to 
make  atonement  for  sin  but  Christ,  and  that  the  sacrifice  of  Christ  is  all 
sufficient,  why  art  thou  so  perpetually  turning  away  from  the  refuge 
God  hath  set  before  thee,  and  seeking  rest  in  the  midst  of  thine  own  iniqui- 
ties ?  Thou  wouldst  wish  to  be  saved  without  Christ  if  thou  couldst,  but 
it  is  clearly  impossible.  Yet  even  with  this  impossibility  demonstrated, 
thou  resistest  invitations  to  salvation  by  faith,  and  strugglest  against 
believing.  1  see  no  help  for  me  but  in  him  who  was  lifted  up  to  make 
reconciliation  drawing  me  to  himself  by  his  Spirit.  "  Lord,  I  believe, 
help  thou  mine  unbelief." 


(     35    ) 


LECTURE    VII. 

REGENERATION. 

REV  JAMES  WALKER,  CARNWATH. 

"  Jesus  answered  and  said  unto  him,  Verily,  verily,  I  say  unto  theev except  a  man  b» 
born  again,  he  cannot  see  the  kingdom  of  God.  Nicodemus  said  unto  him,  How  can  a  man 
be  born  when  he  is  old  ?  can  he  enter  the  second  time  into  his  mother's  womb,  and  he  born  ? 
•Jesus  answered,  Verily,  verily,  I  say  unto  thee,  lixcept  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God.  That  which  is  born  of  the  flesh  is  flesh  ; 
and  that  which  is  born  of  the  Spirit  is  spirit." — John  iii.  3-6. 

This  passage  contains  a  great  truth :  the  greatest  of  truths  :  of  all 
truths,  the  most  solemn  and  blessed  in  regard  to  fallen  man.  "When  this 
truth  is  understood,  felt,  realized,  man's  soul  has  been  the  theatre  of  a 
mighty  revolution. 

1st,  We  are  instructed  here  concerning  the  necessity  of  a  thorough 
change  in  our  spiritual  being.  Man  is  dead — "  dead  in  trespasses  and 
sins  ;"  he  is  essentially,  in  his  nature,  '•' enmity  against  Goi" — the  holy 
Sovereign  of  the  Bible.  Before  it  can  be  well  with  him,  he  must  be  the 
subject  of  a  change  as  complete  as  our  minds  can  conceive  of.  He  must 
get  life — have  enmity  turned  to  love — be  created  anew.  Without  this 
there  is  no  heaven  for  him — he  shall  not  have  a  glimpse  of  it — there  is 
before  him  an  eternity  of  unmingled  sorrow.  When  shall  our  stupid 
earth  be  brave  and  wise  enough  to  hear  that  doctrine  ? 

2d,  We  are  instructed  farther  concerning  the  origin  of  this  change. 
It  is  of  God  the  Holy  Ghost.  They  in  whom  it  is  eifected  are  a  class 
of  persons  of  whom  it  is  affirmed,  that  they  are  "  born,  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God."  The  "  re- 
newing of  the  Holy  Ghost"  is  not  a  metaphor — it  is  a  plain  reality  ;  it  is 
not  truth  gifted  like  a  God — it  is  not  some  dreamy  influence  floating 
round  the  soul — but  the  direct,  personal,  sovereign  agency  of  the  Spirit, 
which  renews  or  regenerates.  Christianity  is  shaken  to  its  centre  when 
this  truth  is  spoken  as  if  it  were  not  meant.  The  Word  is  the  "  sword 
of  the  Spirit;"  He  must  draw  it  out  of  its  scabbard  of  letters  and  wield 
it,  otherwise  it  is  but  a  mighty  weapon  lying  by.  How  K?  wields  it  I 
oannot  tell ;  "  it  is  the  glory  of  God  to  conceal  a  thing" — why  not  to 
conceal  this  thing  ?  But  if  you  go  out  of  the  range  of  the  Word,  you  go 
beyond  the  sweep  of  the  weapon  of  life.  That  is  practical  knowledge 
on  the  matter. 

No.  112.— Lect.  7. 


56  FREE  CHURCH  PULPIT. 

3d,  We  are  not  instructed  concerning  any  definite  method  or  form  of 
operation  in  this  change.  While  there  is  the  same  Spirit,  there  are 
diversities  of  operation.  One  man's  change  is  swift,  sudden,  decisive ; 
another  man's  change  is  gradual  and  protracted.  We  speak  after  the 
manner  of  men,  for,  in  reality,  the  change  from  death  to  life  is  instan- 
taneous ;  but  there  is  a  meaning  to  us  even  in  such  phrases  as  "  half- 
dead"  or  "half-alive."  One  man's  change  is  more  sharp,  and  another 
man's  less  so.  How  sharp  was  Paul's  !  how  comparatively  easy  that  of  the 
Ethiopian  eunuch.  One  man's  conflict  is  in  his  intellect ;  another  man's 
conflict  is  with  some  wretched  habit.      There  is  no  all-embracing  rule. 

What,  then,  is  the  change  itself — the  change  accomplished  ?  To  that 
I  would  now  more  specially  direct  your  thoughts. 

I.  In  the  first  place,  the  change  of  regeneration  means  aversion  from 
sin.  Sin  is  now  a  reality  for  the  soul.  Sin  is  now  a  fearful  reality. 
Sin  is  now  one  of  the  two  realities  of  the  universe. 

1.  In  exposition  of  this  thought,  I  would  say  more  generally,  that  it 
is  nature  in  the  regenerate  spirit  to  be  tender  and  sensitive  in  its  dis- 
like of  sin.  You  see  my  meaning.  There  might  be  previously,  in  the 
unregenerate  state,  dislike  to  some  sins — something  like  a  wish  to  be  rid 
of  sin.  It  was  not  deep  nor  powerful — it  was  not  as  if  there  was  an  es- 
sential antagonism  between  the  soul  and  iniquity.  In  the  one  case,  the 
soul  with  sin  could  live  in  some  peace — in  tolerable  enjoyment ;  occa- 
sionally annoyed,  perhaps,  but  far  from  being  in  deep  trouble.  In  the 
other  case,  sin  is  sorrow,  agony,  death,  to  the  soul.  In  the  one  case, 
there  is  at  best  the  antagonism  of  circumstance  ;  in  the  other  case, 
there  is  the  antagonism  of  nature.  As  the  chill  breath  of  the  sunless 
heaven,  and  the  tall  iceberg  is  to  the  plant  of  the  tropical  clime — as  the 
gnawing  ulcer  or  the  sharp  knife  is  to  the  sensitive  frame  of  health — as 
the  stain  of  dark  dishonour  is  to  the  high  and  noble  mind — so  is  sin  to 
the  regenerate  character.  There  is  peaceless  hostility  between  them — 
they  are  known  to  each  other  only  in  the  grapplings  of  fierce  conflict — 
they  meet  but  to  flee  from  each  other  or  to  fight.  Go  down  into  the 
depths  of  this  new  nature  ;  carefully  inquire.  Ask  what  it  fears  most,  and 
it  will  answer — sin  ;  what  it  hates  most,  and  it  will  answer — sin  ;  what  is 
most  unlovely  in  its  eyes,  most  offensive  to  its  taste,  and'it  will  answer — 
sin  ;  what,  if  within  its  power,  it  would  most  readily  call  down  the  fire  of 
heaven  to  destroy,  and  forth  from  its  fathomless  recesses,  the  voice  of 
earnestness  would  still  have  the  answer —  sin — the  regenerate  and  the 
unregenerate,  both  sin.  Mark  the  infinite  diversity  between  them  in  their 
sins.  Sin  is  committed;  the  unregenerate  man  thinks  little  of  it,  if  there 
be  no  worldly  trouble — the  regenerate  man  sits  and  mourns,  not  unlikely, 


REV.  JAMES  WALKER.  87 

amid  the  hell-cloud  of  despair  ;  the  unregenerate  man  is  ready  to  sin 
again ;  the  regenerate  man  shakes  and  trembles  at  the  very  thought — 
his  bosom  tosses  in  trouble  as  the  wind-lashed  sea.  Nathan  speaks  to 
David,  and  he  falls  swiftly  from  the  throne  of  peace  and  joy,  into 
the  pit  of  unutterable  sorrow.  Elijah  speaks  to  Jezebel,  and  she  un- 
leashes the  hound*  of  death  at  him.  We  see  what,  in  the  new  birth, 
is  the  soul's  intense  aversion  from  sin.  This  becomes,  then,  the  sove- 
reign, practical  law  of  our  being.  Let  us  lay  it  to  heart.  "  Whoso- 
ever is  born  of  God  doth  not  commit  sin" — it  is  against  his  nature  to  do 
so — it  is  the  piercing  of  his  heart  with  cold  steel  when  this  habit  of  its 
life  is  glaringly  overthrown. 

2.  This  aversion  from  sin  on  the  part  of  the  regenerate  embraces  all 
sin — sins  of  the  heart  as  well  as  sins  of  the  exterior  life.  The  regenerate 
man  is  not  a  saint  abroad  and  a  sinner  at  home  in  the  secrecy  of  his 
spirit — fair  as  the  sun,  beneath  the  sun — within  the  thick  veil  which  hides 
his  bosom,  black  and  impure.  His  care  is  to  burnish  the  inside  as 
brightly  as  the  outside,  often  more  brightly.  He  is  a  lie  otherwise — a 
wretched  picture  for  the  moths  to  eat.  The  living  soul  fears,  hates, 
shrinks  from  sin  within  itself,  known  only  to  itself  and  God.  It  is  theft, 
in  the  feeling  of  the  living  soul,  not  merely  when  the  hand  of  flesh  has 
stolen  the  literal  guinea  from  the  purse,  but  as  well  when  the  covetous 
aspiration  is  entertained ;  it  is  murder,  not  merely  when  the  knife  has 
flashed  in  the  death  stroke,  or  the  poison  been  given  which  sucks  life 
away,  but  as  well  when  ill  will  is  cherished  ;  it  is  adultery  when  there 
is  the  look  of  lust — pride,  when  there  is  the  self  complacent  and  disdain- 
ful thought.  Regeneration  is  a  change  of  spirit,  and  it  is  with  the  move- 
ments of  the  spirit,  the  heart,  that  it  has  primarily  to  deal.  To  my  eyes, 
there  is  now  visible  among  you  no  sin — sin  seems  absent.  Had  I  hea- 
ven's eye,  I  should  possibly  behold,  among  those  of  you  who  are  saints, 
one  soul  crushing  an  incipient  emotion — another  soul  wrestling  with  a 
painful  thought.  Why  does  that  shadow  rest  a  while  upon  a  brother's 
countenance  —  a  suggestion  of  evil  has  flashed  upon  his  mind  that 
grieves  his  new  nature.  It  is  in  the  very  heart  of  the  soul  that  re- 
generation shall  manifest  its  true  character  ;  it  is  there  it  has  most  to  do. 
And  yet,  the  outward,  as  we  call  it,  the  actual  transgression  of  the  holy 
law,  is  the  greater  sin,  even  because  it  implies  a  greater  intensity  of  the 
sinful  disposition. 

3.  The  aversion  of  the  regenerate  from  sin,  is  further  an  aversion, 
whether  as  to  outward  act  or  inward  feeling,  from  whatever  is  sin  in 
God's  revealed  declaration  of  the  Word.  The  Scripture  is  the  soul's 
lamp,  discovering  for  it,  and  displaying  what  is  good  and  what  is 
evil — supremely  felt   as   such.      The  holy  Scripture  is  sight,  touch, 


88  FREE   CHURCH   PULPIT. 

taste,  to  the  living  soul ;  according  to  the  Scripture  it  sees — shrinks 
from  or  embraces — feels  dislike  or  delight.  In  submission  to  the 
Scripture,  the  conscience  affirms  the  sinfulness  of  a  thing,  and  the 
nature  of  the  new  birth  regards  it  with  enmity.  Thus  in  regeneration 
the  list  of  sins  is  lengthened,  such  as  those  being  added,  pride,  worldli- 
ness,  self-righteous  complacency,  inattention  or  coldness  in  directly 
religious  duties,  and  so  forth ;  from  those,  as  well  as  from  other  sins 
more  gross,  there  is  the  aversion  we  speak  of.  Thus  too,  that  distinc- 
tion between  great  and  little  sins,  which  would  make  little  sins  no  sins 
at  all,  is  buried;  for  nought  which  God  condescends  to  command  a  loving 
child  of  his  dare  fancy  little,  for  when  heaven's  voice  is  heard  it  is  felt 
that  every  faintest  articulation  should  be  reverently  engraven  on  the 
heart.  It  is  a  happy  sign  of  one  when  his  conscience  bows  reverently 
before  the  word — having  found  practical  reality  and  meaning  in  the 
warning,  a  if  any  man  shall  take  away  from  the  words  of  the  book  of 
this  prophecy,  God  shall  take  away  his  part  from  the  book  of  life,  and 
from  the  holy  city."  This,  then,  is  the  law  of  regenerate  nature — 
aversion  from  sin,  from  sin  of  the  heart  and  soul,  from  sin  as  opposi- 
tion to  God's  revealed  will.  It  is  well  with  us  when  our  souls  feel  sin 
to  be  a  dark  plague — most  blessed  when  we  weep  for  it,  whether  in  our- 
selves or  others  ;  it  is  man's  true  grandeur  when,  with  the  Psalmist,  he 
can  say,  "  mine  eyes  are  rivers  of  waters  because  men  keep  not  God's  law ;" 
it  is  beauty,  joy,  greatness,  this  distaste  of — this  grief  in  all  iniquity. 

II.  In  the  second  place,  only  putting  what  has  been  already  said  in 
another  form,  the  change  of  regeneration  means  inclination  towards 
God.  Aversion  from  sin  implies  inclination  to  God ;  the  soul  cannot 
hate  sin  and  not  love  God  :  the  one  is  involved  in  the  other — the  taste 
in  the  distaste,  the  love  in  the  hatred.  The  subject,  however,  is  pre- 
sented to  our  minds  in  greater  completeness  when  it  is  regarded  in  both 
aspects  :  having  given,  then,  a  practical  illustration  of  the  new  life  in 
its  aversion  from  and  distaste  of  sin,  let  us  briefly  also  give  an  illustra- 
tion of  that  life  in  its  tastes  and  tendencies  towards  God. 

1.  The  living  God  has  hitherto  been  a  dream;  sometimes  a  dream  faint 
as  the  faintest  vision  of  the  night,  which  flits  across  the  mind  and  leaves 
no  trace ;  sometimes  a  dream  of  higher  power  and  more  definite  form,  as  in 
the  terrors  of  superstition — but  still  at  best  a  dream.  There  has  been 
no  real  earnest  dealing  with  the  living  one — none  ;  the  eye  hath  never 
pierced  earth's  starry  canopy  and  truly  seen  the  throne — the  pure  in 
heart  alone  see  God.  But  a  birth  takes  place  within  the  soul ;  a  new 
nature  is  conceived  and  brought  forth  ;  the  Invisible  becomes  visible, 
and  with  Jesus  this  nature  rises  to  His  presence,  and  lives  on  His  love. 


REV.    JAMES   WALKER.  89 

Event  of  wonder — is  it  not?  Joyously  the  cedar  and  the  rose  in  the 
Bunshine  and  breezes  of  spring  pour  forth  their  nature,  their  life  in 
buds ;  joyously  the  lark  expresses  forth  her  nature  as  she  flings  wide 
her  morning  carols  ;  joyously  the  loving  child  gives  nature  vent  in  kind- 
nesses and  caresses  and  fond  words ;  joyously,  too,  the  nature  of  the 
regenerate  is  declared  by  its  flight  to  the  Mediator's  feet,  to  enjoy 
the  presence  and  love  of  a  reconciled  God  ;  there  it  is  pleasant  to  abide, 
in  meditation,  praise,  love,  obedience — the  soul  honestly  at  times  affirm- 
ing, '*  I  will  not  go  clown,  I  will  build  me  a  tent ;  here  I  will  stay  and 
be  joyful  in  my  God."  Even  when  clouds  are  compassing  it,  when  God 
seems  away  ;  could  you  listen  at  the  door  of  the  heart  of  life  you  would 
hear  such  vehement  longings  as  these,  "  O  God  thou  art  my  God ;  my 
soul  thirsteth  for  thee."  "  My  heart  and  my  flesh  cry  out  for  the  living 
God."  "  My  soul  thirsteth  for  God,  for  the  living  God,  when  shall  I 
come  and  appear  before  God."  As  "pillars  of  smoke,"  so  the  hearts  of 
the  regenerate  ascend.  There  is  a  something  in  them,  which  with  a 
sovereign  influence,  bends  them  upwards  to  seek  the  bosom  of  Godhead — 
that  is  the  glorified  Jesus. 

2.  I  present  the  fact  of  these  tendencies  of  life  in  the  soul  in 
a  more  practical  shape — the  regenerate  nature  will  love  and  long 
for  the  ordinary  means  of  God's  presence  and  enjoyment.  These 
are  what  we  call  the  ordinances — the  reading  of  the  word,  the  house 
of  God,  the  Sabbath,  prayer.  To  be  regenerate  and  not  to  delight 
in  these,  is  a  contradiction — it  is  to  live  without  bread  and  water. 
One's  soul  is  not  alive  if  it  likes  not  the  word ;  life  as  instinctively 
loves  the  truth,  as  the  child  its  mother's  breast ;  if  it  likes  not  the 
house  of  God  where  the  Spirit  of  life  is  wont  to  be  given,  and  life 
mingles  with  life,  and  warms  and  blazes — if  it  likes  not  the  Sabbath,  the 
foretaste,  the  preparation  of  eternity — if  it  likes  not  prayer,  the  strong 
arm  of  life,  the  key  of  life,  more  abundant.  What  we  say  is,  that  the 
soul  which  is  regenerate  loves  these  things,  desires  them,  needs  them. 
Such  is  its  nature — its  nature,  as  it  is  the  nature  of  the  fish  to  swim  and 
the  fowl  to  fly.  Men  mistake  us  in  this  matter.  For  example,  in  the  case 
of  the  Sabbath  :  We  affirm  the  regenerate  love  the  Sabbath — the  Sabbath 
is  to  them  a  delight — the  Sabbath  of  the  law  is  joy  to  them.  We  affirm 
this  to  one  class  and  another.  The  world  pretends  to  reply  in  the  name  of 
charity,  "  You  mean  by  this  to  exclude  from  your  Sabbath  those  mental 
and  material  relaxations,  so  much  needed  in  this  busy,  unquiet  world  ; 
you  mean  to  take  from  the  wearied  labourer  his  Sabbath  party,  and  his 
Sabbath  trip,  and  his  Sabbath  newspaper  ;  you  mean  to  make  the  Sab- 
bath a  dull,  gloomy,  miserable  time.  This  is  not  love — this  is  not  the 
spirit  of  the  religion  of  goodness  and  love.     We  answer,  that  there  is 


90  FREE  CHURCH  PULPIT. 

part  of  truth  and  part  of  falsehood  in  this.     We  do  mean — the  Bible 
means — that  the  Sabbath  be  a  day  of  direct  and  continued  devotion  to 
God  ;  but  not  that  it  be  a  weary,  sad  day — rather  that,  of  all  days,  it 
be  the  happiest.     Let  it  be  understood,  that  it  is  sin  to  have  a  weary 
Sabbath,  even  as  it  is  a  sin  to  have  a  drunken  one.     It  is  nought  but  sin 
which  makes  a  Sabbath's  devotion  dull ;  it  is  nought  but  sin  if  a  Sabbath's 
exercises  afford  not  a  noble  gladness  ;  the  devotion,  the  exercises  of  the 
Sabbath,  afford  suitable  refreshment  for  those  in  whom  there  is  the  vic- 
tory over  sin  and  the  nature  of  God.     Consider  ;  it  may  be  very  good 
for  a  child  to  amuse  itself  with  the  soap  bubbles  which  glance  for  a  mo- 
ment in  the  sunbeam  and  evanish,  or  to  string  the  berries  of  the  moun- 
tain-ash, and  be  as  pleased  as  any  queen  with  her  necklace  of  pearls  ; 
but  for  a  grown-up  man  to  engage  for  any  length  of  time  in  such  occu- 
pations is  ridiculous.     None  but  the  idiot  will  do  it.     You  mark  the 
aptness  ->f  the  illustration  :  if  man  be  a  poor  creature  of  earth — his  hopes 
and  affections  and  joys  shut  up  within  a  few  years  of  time  in  a  trou- 
blous world— -it  may  be  becoming  enough  in  him  to  console  and  divert 
his  mind  by  a  Sabbath  of  paltry  amusement.     But  for  man  with  eter- 
nity heaving  in  his  bosom — with  his  hopes,  and  affections,  and  joys, 
and  longings  before  God  in  heaven — it  is  childish  a  Sabbath  of  that 
sort.     A  day  of  rest  and  consolation  for  man  regenerate — a  Sabbath 
suited  to  him — is  the  institution  of  the  Bible  ;  a  day  of  earnest  devotion 
— a  Sabbath  of  high  and  cheering  thoughts  of  his  home  hereafter.     That 
is  the  relaxation  he  requires.     That  is  the  diversion  he  needs  amid 
earth's  din  and  toil.     That  is  the  amusement  which  gives  new  nerve 
and  sinew  to  him.     Not  then  as  a  drudgery — nor  in  pride  and  self-com- 
placent or  superstitious  formality — but  as  satisfying  the  prevailing  dis- 
positions and  instincts  of  the  soul,  these  external  ordinances  are  needed 
and  sought  for  by  the  regenerate.     God's  presence  is  found  in  them 
— God's   blessing  is  dispensed  in  them  ;   therefore  the  soul  must  love 
them  if  it  be  of  God.    How  deeply  have  I  felt  the  truth  of  these  thoughts, 
when  I  have   heard  the  hard-working  man  say  he  wearied    for  the 
Sabbath  !  not  to  be  then  in  physical  repose,  but  to  have  repose  of  heart 
over  his  Bible  and  in  the  house  of  God,  and  in  prayer,  even  when  the 
Sabbath  was  his  day  of  hardest  labour  by  the  length  of  his  journey. 
The  word,  prayer,  the  church,  the  Sabbath,  are  wells  of  salvation  the 
saintly  heart  demands. 

3.  Very  briefly,  I  remark  further,  that  the  regenerate  soul  seeks  to 
enjoy  God  through  all  the  business  and  occupations  of  life,  though  not, 
of  course,  so  vividly  as  in  the  ordinances  of  direct  devotion.  If  it  be 
not  so,  all  a  man's  religious  emotion  is  no  better  than  unstamped  coin.  It 
is  most  certainly  not  regenerate  emotion.     It  is  flame  upon  the  canvat. 


REV.  JAMES  WALKER.  91 

The  man  that  is  truly  born  again  would  "  glorify  and  enjoy  "  God  in 
the  kind  word — the  good  turn — the  humble  demeanour — purity  of 
thought,  and  speech,  and  action.  The  regenerate  nature  flows  forth  in 
fruits  of  "  love,  joy,  peace,  long  suffering,  gentleness,  goodness,  faith, 
meekness,  temperance ;"  it  guides,  the  heart,  the  hand,  the  tongue,  the 
eye  ;  it  rules  our  morning,  noon,  and  night ;  its  influence  is  realized  be- 
hind the  team  and  the  counter — in  the  closet  and  on  the  highway — 
among  yon  band  of  labourers  and  in  the  church — in  every  thing,  in 
every  place ;  at  any  time  it  is  its  disposition  to  be  near  and  to  honour 
God.  The  saint  would  make  the  whole  of  life  a  sanctuary  ;  he  is  a  poor 
saint  otherwise.  Is  he  a  saint  at  all  ?  Brethren,  believe  it — re- 
member it ;  when  there  is  life  in  the  heart,  and  health  in  the  constitu- 
tion— life  circles  through  every  vein ;  life  plays  through  every  hour 
and  every  act  of  your  history.  Life  in  the  heart  and  death  in  the  mem- 
bers is  monstrous.  Over  the  footsteps  of  Jesus  Christ — over  the  path 
whose  name  is  "  continually  doing  good'' — the  radiance  of  God's  love 
is  shed.  There  every  living  soul  habitually  would  bask  in  it ;  else  all 
is  vain.  Averse  from  sin,  the  regenerate  have  found  and  delight  in  lov- 
ing God — delight  in  those  divine  ordinances  in  which  he  comes  near — 
delight  in  the  practical  life  of  Jesus,  which  gleams  with  his  glorious  pre- 
sence— is  the  noblest  temple  thereof.  The  regenerate  nature  rises  to 
God.  That  is  its  tendency — that  is  the  bent  of  the  saintly  spirit.  It 
rises  sometimes  more,  sometimes  less  vigorously.  It  has  many  a  vale  be- 
tween it  and  the  summit.  It  stumbles,  falls,  is  wearied  ;  but  still  in- 
domitably its  course  is  for  "  mount  Zion,  the  city  of  the  living  God." 

III.  In  the  third  place,  /  at  once  impress  and  illustrate  these  truths 
by  practical  cases.  What  Scriptural  ones  shall  we  find  ? — plenty  of 
them.  The  two  we  select  are  those  of  Mary  the  Magdalene,  and 
Saul  the  persecutor.  The  story  of  each  tells,  with  great  and  beau- 
tiful power,  the  reality  of  the  New  Birth,  and  its  meaning.  Mary 
has  been  among  the  vilest  of  her  race — among  the  dregs  of  a  world 
of  sin  —  impure,  unclean,  seven  times  a  sinner.  Shall  she  rise 
again  ?  Whose  heart  swells  with  tender  and  penitent  affection  at  the 
tear- washed  feet  of  Jesus  ?  —  whose  heart  bids  the  eye  not  turn 
from  yonder  cross,  but  mournfully  linger  there  eveu  till  and  after 
the  stars  begin  their  evening  hymn  ?  — whose  waking  spirit  will  not  let 
the  heavy  eyelid  fall,  but  with  earliest  dawn,  amid  the  fresh  odours  of 
the  lonely  garden,  breathes  towards  the  rocky  grave  where  one  is  lately 
buried? — who  is  she  of  love  so  singular  to  the  blessed  One — of  Spirit 
so  pure  andetherial — clad  in  the  snowy  raiment  of  the  skies  ?  It  is  of  the 
Magdalene  I  speak — it  is  the  regenerate  Mary  I  describe.     See  there 


92  FREE   CHURCH    PULPIT. 

one  lifted  from  the  lowest  grave,  shrinking  from  sin,  which  henceforth 
is  to  her  only  a  dagger  for  the  hosom  of  her  dearest,  having  her  joy  in 
the  Lord — his  will,  his  word,  his  presence.  That  is  the  meaning  of 
life.  Saul,  his  character  at  once  arises  up  before  your  minds — the  merci- 
less zealot  who  aided  at  the  martyrdom  of  the  brave  and  holy  Stephen — 
the  iron  persecutor  who  thirsted  for  blood — and  had  conscientiously  ex- 
tracted from  his  bosom  the  milk  of  human  kindness — the  self-compla- 
cent, self-righteous  Pharisee  who  fancied  that  he  could  bribe  heaven  ! 
This  is  Saul.  Paul  the  Apostle  of  our  Lord,  your  minds  too  are  familiar 
with  his  character  ;  the  humble  man  who  called  himself  the  "  chief  of 
sinners" — who  gloried  not  in  himself  but  in  the  cross  ;  the  man  of 
loving,  earnest,  pitiful  soul,  who  became  the  servant  of  all  to  win  them 
to  Christ,  whose  spirit  was  filled  with  tears  instead  of  curses  for  his  ad- 
versaries ;  the  man  who  so  shrunk  back  from  the  thought  of  offending 
Jesus  of  Nazareth,  that  he  walked  in  weakness,  and  fear,  and  much 
trembling,  "  desiring  to  depart  and  be  with  him,"  for  ever  in  pure  un- 
broken fellowship.  Paul  the  apostle  is  Saul  regenerate ;  Saul  with  a 
new  nature  in  his  bosom  ;  Saul  with  the  heart  of  cold  stone,  removed  by 
the  grace  of  heaven,  and  a  heart  of  flesh,  soft,  warm,  pure,  given  in  its 
room.  Mary  and  Paul  signify  what  it  is  to  live  again.  Beyond  the  Scrip- 
ture striking  illustrations  teem.  The  wild,  the  profligate,  the  blasphem- 
ous Augustin,  arrested  in  the  full  tide  of  his  ungodliness,  and  then  as  a 
hoary  saint  mourning  the  sins  of  his  childhood,  while  much  of  his  life  has 
now  been  spent  in  daily  and  nightly  prayers  !  John  Bunyan  beseeching 
rather  that  his  soul  should  be  lashed  by  the  fire  of  an  agony,  than  that 
sin  should  have  peaceful  supremacy,  and  beholding  as  with  the  literal 
eye  the  infinite  "  beauty  of  holiness  !"  Robert  M'Cheyne,  desiring  to 
have  the  painful  convictions  of  sin  manifest  in  a  smitten  soul  seeking 
comfort  at  his  hands — feeling,  not  reasoning,  his  way  to  the  thought, 
that  in  essence,  holiness  and  happiness  are  one  !  In  these  instances  is  not 
our  truth  spoken  with  awful  eloquence  and  power?  Are  not  sin  and 
God  the  two  realities  of  the  earth  of  all  worlds  ?  Is  it  not  life  and  glory 
when  the  soul  rushes  from  sin  by  the  way  of  the  cross  to  the  Father  ? 
Is  there  anything  else  great  here,  save  this  sovereign  feeling  of  dislike 
to  sin,  and  affection  for  God  in  Christ  ? 

I  draw  to  a  conclusion  with  two  explanatory  observations  : — 
1st,  Of  course  we  have  always  supposed  and  spoken  under  the  idea  of 
the  truth  being  clearly  present  to  your  minds,  that  the  regenerate  soul 
lies  at  the  feet  of  Christ.  There  alone,  with  peaceful  and  penitent  aver- 
sion from  sin,  it  obtains  the  enjoyment  of  God.  As,  on  the  one  hand,  it 
is  a  dark  and  horrible  delusion  that  the  soul  unborn,  in  the  unchanged 


REV.  JAMES  WALKER.  93 

enmity  of  its  nature,  ever  draws  near  the  cross  to  partake  of  life  in  God's 
love  ;  so  on  the  other,  it  is  a  delusion  as  dark  that  the  soul  should  ever 
as  regenerate  partake  of  the  life  it  longs  for,  unless  in  Christ.  Life,  re- 
generate nature,  is  ever  united  to  the  Tree  of  Life  ;  on  the  branch  then 
the  sunshine  and  dews  of  Jehovah's  affection  descend. 

2d,  While  we  have  said  that  the  prevailing  bent  of  the  regenerate 
soul  is  away  from  sin  and  towards  God,  in  his  person,  nature,  will, 
and  ordinances,  we  have  not  said  that  the  soul  has  ceased  to  do 
with  sin.  Very  far  from  it.  The  saint  traverses  a  battle-field  to  his 
rest.  Only  with  much  conflict,  many  wounds,  many  stumbles,  occasional 
overthrows,  his  course  is  for  the  most  part  that  of  a  victor.  Around 
the  soul  on  earth  there  is  a  body  of  death,  wisely  left  to  try  and  purify 
it  more  thoroughly — it  is  there,  however,  by  protest — it  is  not  welcome. 
In  reference  to  it  there  is  ever  the  earnest  exclamation  of  Paul,  "  O 
wretched  man  that  I  am,  who  shall  deliver  me  from  it." 

Brother,  where  is  thy  soul  ?  In  the  grave  or  on  the  Mediator's  crown  ? — 
among  the  worms  of  wrath,  malice,  lust,  worldliness,  unbelief,  or  before 
the  throne  of  love  in  the  world  of  life  ?  Have  the  vaults  of  heaven 
rung  with  music  on  thine  account?  Or  does  this  whole  matter  cost  thee 
little  thought  ? 

Of  all  possible  communications  a  man  can  make  to  himself  that  is  the 
most  darkly  impressive — Death  is  upon  me  !  One  shrinks  from  making 
it  even  while  there  is  the  silent  idea  that  it  might  be  truly  made.  It  is 
hard  to  have  the  courage  to  receive  a  thing  about  oneself  so  grievous  and 
sad.  Thus  it  is  a  mighty  effort  for  the  sinner  to  descend  into  his  bosom 
— to  search  the  awful  secrets  of  its  innermost  chambers — to  discover  the 
heart  there  in  death  and  corruption,  kept  as  in  a  temporary  vault  for  its 
deeper  grave.  "With  many  a  shrewd  suspicion  he  will  do  everything  to 
keep  himself  from  being  assured  that  his  suspicion  is  real.  But  is  this 
wisdom  ?  Is  it  not  a  most  miserable  method  of  consolation  ?  Would 
it  not  be  wiser  and  greater — happier  for  him  to  know  all  the  truth,  even 
though  sharp  sorrows  should  result.  His  sorrows  shall  wake  up  within 
him  those  cries  for  help  which,  rising  higher  than  the  highest  star,  even 
to  the  throne  of  grace — shall  bring  down  the  willing  spirit.  Already  he 
lives.  Better  to  pass  through  a  valley  of  death  into  infinite  life,  than 
through  a  valley  of  bright  life,  could  that  be,  into  infinite  death ! 

You  live  ?  Then  you  have  left  the  sepulchre — it  can  no  more  be  your 
home.  You  have  trodden  the  path  of  Christ — you  have  ascended  in 
heart  to  the  right  hand  of  glory — your  life  is  "  hidden"  there.  Is  it  not 
•o  ?     Is  it  not  your  prayer  to  have  it  so  more  and  more  ? 


(    9±    ) 


LECTURE   VIII. 

BY  THE  REV.  SAMUEL  MARTIN,  BATHGATE. 

"  And  the  Spirit  and  the  hride  say,  Come ;  and  let  him  that  heareth  say,  Come  ;  and  let 
him  that  is  athirst  come  ;  and  whosoever  will,  let  him  take  the  water  of  life  freely."— Rit. 
xiii.  17. 

The  Book  of  Revelation,  intended  to  stand  last  in  the  canon  of  Scrip- 
ture, is  fuller  in  its  details  respecting  the  judgments  of  the  Lord,  and 
the  final  results  of  conduct,  whether  good  or  bad,  than  any  other  part  of 
the  sacred  volume.  The  greater  part  of  it  is  a  narrative  of  God's  outward 
judgments — the  index  generally  of  future  doom  on  the  enemies  of  his 
church,  and  on  certain  corrupted  forms  of  Christianity.  Towards  the 
close  is  presented  first  the  final  struggle  which  Christ's  cause  and  people 
shall  have  to  maintain  with  all  the  enemies  of  the  church,  confederate 
with  all  the  powers  of  darkness  in  one  desperate  attempt  for  the  over- 
throw of  Christianity,  and  in  which,  cheered  by  the  presence  and  aided 
by  the  might  of  the  Captain  of  Salvation,  the  soldiers  of  the  cross  shall 
be  triumphant.  Then  we  have  the  judgments  inflicted  on  these  dis- 
comfited enemies  of  Christ :  they  shall  be  "  cast  into  the  lake  of  fire 
burning  with  brimstone."  And  in  the  twenty-first,  and  commencement 
of  the  twenty- second  chapters,  we  have  a  magnificent  and  most  attractive 
description  of  the  blessed  state  to  which  the  righteous  shall  yet  be  ad- 
vanced— a  state  in  which  they  shall  dwell  with  God,  in  which  he  shall 
wipe  away  all  tears  from  their  eyes,  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall  there  be  any  more  pain — a 
state  in  which  the  glory  of  the  Lord  shall  lighten  them,  and  there  shall 
be  no  more  curse,  but  of  the  river  of  the  water  of  life  they  shall  drink 
abundantly  and  be  satisfied.  To  confirm  all  these  assurances  of  doom 
on  his  enemies,  and  of  blessing  to  his  friends,  and  to  make  them  tell  with 
deeper  emphasis  on  the  thoughts  and  purposes  of  men,  he  that  signified 
them  to  the  church  by  his  servant  John,  saith  at  the  seventh  verse  of 
this  chapter,  "  Behold,  I  come  quickly."  I  come  quickly  to  make  good 
every  word  which  hath  been  spoken,  and  to  make  all  men  know  in  their 
own  experience  that  faithful  and  true  are  all  the  forewarnings,  pro- 
mises, and  threatenings  that  have  thus  been  held  out  to  them.  "  I  come 
quickly  ;  therefore,  blessed  is  he  that  keepeth  the  sayings  of  the  prophecy 
of  this  book."      And  in  11-15,  you  will  find  how  the  strain  of  solemn 


REV.  SAMUEL  MARTIN.  95 

warning  and  admonition  is  resumed  and  finally  wound  up.  But  while, 
in  a  manner  so  solemn  and  impressive,  the  great  issues  of  life  and  death 
are  thus  brought  finally  before  the  readers  of  this  book,  and  left  to  tell 
on  their  minds  with  their  overwhelming  weight — while  life  and  death, 
blessing  and  cursing,  are  set  before  them — the  Lord  cannot,  as  it  were, 
quit  the  children  of  men  and  close  his  addresses  to  them  without  making 
one  more  most  earnest  and  affectionate  appeal  to  sinners,  not  to  harden 
their  hearts  and  reject  the  blessings  of  salvation — without  making  one 
farther  attempt  to  persuade  them  to  come  to  God — without  again  holding 
up  to  their  view  the  readiness  with  which  they  may  have  access  to  all 
the  blessings  of  redemption,  to  all  the  joys  of  everlasting  life.  "  The 
Spirit  and  the  bride  say,  come  ;  and  let  him  thatheareth  say,  come  ;  and 
let  him  that  is  athirst  come,  and  whosoever  will,  let  him  take  the  water 
of  life  freely." 

I.  "  The  Spirit  says,  come."  "  When  Christ  ascended  on  higb,  he 
received  gifts  for  men."  Chief  of  the  gifts  thus  committed  to  him  to 
bestow  on  the  children  of  men,  is  the  Holy  Spirit,  of  whose  coming  and 
work  he  had  abundantly  spoken  to  his  disciples.  "  Being  by  the  right 
hand  of  God  exalted,  he  received  of  the  Father  the  promised  Holy 
Ghost."  (Acts  ii.  33.)  It  is  the  great  honour  of  his  glorified  state  that 
he  has  the  Spirit  to  give  to  men.  (John  vii.  39.)  And  the  work  on  which 
the  Spirit  is  sent  forth  is  to  testify  of  Christ,  to  declare  to  men  his  ful- 
ness, and  to  beseech  them  to  receive  his  unsearchable  riches.  "  He 
shall  testify  of  me,"  said  Christ,  "he  shall  glorify  me,  for  he  shall 
receive  of  mine,  and  show  it  unto  you."  (John  xv.  26  ;  xvi.  14,  8-11.) 
His  work,  as  described  by  Christ,  should  be  to  set  forth  the  Saviour  to 
men's  souls,  to  commend  him  to  them,  to  persuade  them  to  come  to  him, 
and,  by  destroying  their  false  confidences,  to  persuade  them  effectually  to 
put  their  trust  in  him,  and  to  value  and  seek  a  part  in  the  blessings  of 
which  he  is  the  author.  Such,  accordingly,  has  been  the  object  of  the 
Spirit's  operations  amongst  the  children  of  men,  saying  to  them  in  effect, 
if  not  in  language,  "  Come."  Even  in  regard  to  his  influence  and  work, 
previous  to  Christ's  appearance  on  earth,  we  know  that  this  was  the  object 
which  he  ever  had  in  view.  For  "the  prophets,"  Peter  writes,  "  who 
prophesied  of  the  grace  that  should  come  to  us,  searched  what  and  what 
manner  of  time  the  Spirit  of  Christ  which  was  in  them  did  signify,  when 
it  testified  before  hand  the  sufferings  of  Christ,  and  the  glory  that  should 
follow."  The  sufferings  of  Christ,  and  the  glory  connected  with  these, 
were  the  subject  of  the  Spirit's  testimony  ere  Christ  came  in  the  flesh. 
The  Spirit  lifted  so  far  the  veil  which  hung  over  God's  purposes,  and 
displayed  to  the  faith  and  hope  of  the  Old  Testament  saints,  and  to  the 


96  FREE  CHURCH  PULPIT. 

knowledge  of  those  who  were  not  saints,  the  Saviour  to  come.  And  in 
tracing  so  much  as  the  Old  Testament  contains  of  the  work  of  the  pro- 
mised deliverer,  his  character,  and  the  blessed  results  which  should  attend 
the  humble  believing  reception  of  him,  the  Spirit  was  just  as  distinctly 
calling  on  men  to  come  to  that  Saviour  that  they  might  share  in  the 
fruits  of  his  work  and  the  benefits  he  bestows,  as  when  by  the  lips  of 
the  prophet  he  expressly  cried,  "Look  unto  him  and  be  ye  saved,  all  ye 
ends  of  the  earth."  Such  is  the  Spirit's  call  and  invitation  still.  If 
"  holy  men  of  old  spake,"  in  the  days  of  the  Jewish  dispensation,  "  as 
they  were  moved  by  the  Holy  Ghost,"  not  less  by  him  were  those  men 
guided  who  have  recorded  to  us  in  the  New  Testament  the  life  and  doc- 
trines of  our  Lord.  And  what  is  the  aspect  which  their  whole  writings 
bear  to  sinners  ?  Varied  as  are  the  forms  in  which  the  truth  is  set 
forth — now  expostulation,  now  reproof,  now  threatening,  now  counsel  or 
intreaty — sometimes  simple  statements  of  truth,  sometimes  close  and  af- 
fecting application  of  it  to  the  heart — sometimes  magnificent  pictures  of 
the  glory  to  come,  sometimes  appalling  glimpses  of  the  misery  which 
shall  wrap  the  unconverted  sinner's  soul  for  ever — sometimes  discourse 
of  Christ's  humiliation  and  sufferings,  sometimes  of  the  majesty  in  which 
he  now  sits  enthroned  to  impart  the  irTfinite  blessings  of  salvation  to  the 
souls  of  men,  or  of  his  coming  with  all  his  holy  angels  to  judge  the  quick 
and  the  dead — what  is  the  strain  in  which,  through  them  all,  the  Spirit 
addresses  the  sinner,  but  just  this,  "  Come,  come  out  of  your  sinful 
death-like  state  ;  come  to  the  Saviour,  shelter  with  him  you  shall  have 
from  the  wrath  which  follows  hard  after  sin,  and  with  him  you  shall 
have  freely  and  abundantly,  without  money  and  without  price,  all  bless- 
ings and  good  for  time  and  eternity.  O  come  to  him  that  your  souls 
may  live." 

While,  by  the  written  word,  the  Spirit  hath  ever  said,  and  doth  still 
say,  "  Come,  come,  ye  weary  and  heavy  laden,  and  Christ  will  give  you 
rest ;  come  ye  sick  and  wounded,  and  the  great  Physician  will  heal  you," 
he  has  made  provision  for  the  continual  utterance  of  that  invitation  in  the 
ears  of  men.  The  silent  word  might  be  neglected,  and  the  Spirit's  call 
and  invitation  therein  therefore  unheard  and  unknown.  But  other  pro- 
vision has  the  Spirit  made  for  proclaiming  his  testimony,  and  carrying 
his  call  to  the  knowledge  and  conscience  of  men.  By  the  ministers  of 
the  New  Testament  does  the  Spirit  bear  his  testimony,  and  address  his 
call  unto  men.  "Tarry  ye,"  said  our  Lord  to  his  disciples,  (Luke 
xxiv),  "in  the  city  of  Jerusalem,  till  ye  be  endued  with  power  from 
on  high" — for  what  end  ? — "  that  repentance  and  remission  of  sins 
should  be  preached  in  Christ's  name  among  all  nations,  beginning 
at  Jerusalem."     "Ye  shall  receive  power,  after  that  the  Holy  Ghost 


RliV.    SAMUEL  MARTIN.  97 

is  come  upon  you,  and  ye  shall  be  witnesses  unto  me  both  in  Jeru- 
salem, and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost  parts 
of  the  earth."  (Acts  i.)  The  promise  in  both  these  declarations  was 
that  the  Spirit  should  rest  upon  them,  should  teach  them  to  make 
known  to  sinners  Christ  and  him  crucified,  and  should  use  them  to  in- 
vite sinners  in  Christ's  name  to  a  full  participation  in  all  the  blessings 
of  his  purchase.  Accordingly  so  it  was.  When  on  the  day  of  Pentecost 
the  Spirit  was  sent  forth  upon  the  disciples  in  fulfilment,  as  Peter  said, 
of  the  prophecy,  "  In  those  days  I  will  pour  out  my  Spirit  on  all  flesh  ; 
and  on  my  servants  and  my  handmaidens  will  I  pour  out  my  Spirit,  and 
theyshall  prophecy,"  we  find  that  apostle,  so  timid  before,  so  afraid  to 
confess  Christ,  as  even  at  the  challenge  of  a  servant  maid,  to  deny  with 
oaths  that  he  knew  him — we  find  him  immediately  preaching  Christ  to 
those  who  had  despised  and  slain  him :  "  Ye  men  of  Israel,"  he  broke 
forth,  "hear  these  words  ;  Jesus  of  Nazareth,  a  man  approved  of  God 
among  you,  by  miracles,  and  wonders,  and  signs,  which  God  did  by  him 
in  the  midst  of  you,  as  ye  yourselves  also  know,  him  being  delivered  by 
the  determinate  counsel  and  foreknowledge  of  God,  ye  have  taken,  and 
by  wicked  hands  have  crucified  and  slain  ;"  and  so  on,  preaching  Christ  to 
them,  and  concluding  with  the  earnest  exhortation,  "  Repent,  and  be 
baptized  every  one  of  you  in  the  name  of  Christ,  for  the  remission  of 
sins?"  (Acts ii.  22-33;  see  also,  iv.  8-12  ;  v.  10-12.)  And  what  was  the 
source  of  this  preaching  ?  Peter,  filled  with  the  Holy  Ghost,  said,  "  We 
ought  to  obey  God  rather  than  men.  The  God  of  our  fathers  raised  up 
Jesus,  whom  ye  slew  and  hanged  upon  the  tree.  Him  hath  God  exalted  with 
his  right  hand  to  be  a  Prince  and  a  Saviour,  for  to  give  repentance  to  Israel, 
and  forgiveness  of  sins.  And  we  are  his  witnesses  of  these  things  and  so  is 
also  the  Holy  Ghost,  whom  God  hath  given  to  them  that  obey  him."  In 
short,  the  assurance  was  fulfilled  in  them,  "  It  is  not  ye  that  speak,  but  the 
Holy  Ghost  which  speaketh  in  you."  (Markxiii.  11.)  And  speaking  "not 
with  the  words  which  man's  wisdom  teacheth,  but  which  the  Holy  Ghost 
teacheth,"  they  bare  testimony  of  Jesus  who  saves  his  people  from  their 
sins,  made  known  the  savour  of  his  name  in  every  place,  and  called  on  men 
to  come  to  him  and  be  blest  in  him.  And  still  under  the  gospel,  which  is 
"  the  ministrationof  the  Spirit,"  doththe  Spirit  employ  the  ministers  of  the 
New  Testament  to  bear  his  invitation  to  the  souls  of  men.  And  however  in- 
ferior in  every  thing  that  constitutes  men,  what  Paul  terms  himself  and 
his  fellow-apostles,  "  able  ministers  of  the  Xew  Testament,"  those  who 
now  all  unworthily  speak  the  words  of  eternal  life  unto  men,  do  bear  to 
them  the  Spirit's  call,  by  them  the  Spirit  doth  now  beseech  men  to  be 
reconciled  unto  God.  He  commissions  them  to  intreat  men  to  "  come" — 
to  come  to  him  who  will  in  nowise  cast  them  out,  who  will  gladden  them 
Xo.  113. — Lect.  8.  vol.  in. 


98  FREE  CHURCH  PULPIT. 

with  the  assurance  of  his  love,  and  introduce  them  into  possession  of  all 
the  privileges  of  the  sons  of  God. 

II.  "  The  bride  saith,  Come."  The  bride,  who  thus  joins  in  the  Spirit's 
invitation,  is  the  same  that  we  read  of  chap.  xix.  6-8.  The  description 
there  given  of  her  apparel,  "  the  righteousness  of  saints,"  teaches  that 
this  bride  of  the  Lamb  is  the  body  of  saints  whom  he  has  redeemed  to 
himself  with  his  precious  blood — the  Church,  who,  like  the  first  bride  on 
earth,  was  taken  out  of  her  husband's  bleeding  side.  This  bride,  the 
Church,  doth  also  say,  "  Come."  The  bride  is  conjoined  with  the  Spirit 
in  the  same  call ;  "  the  Spirit  and  the  bride  say,  Come."  The  reason 
of  this  has  already  appeared  in  our  considering  the  invitation  as  pro- 
ceeding from  the  Spirit,  viz.  that  it  is  chiefly  through  the  instrumentality 
of  the  Church  that  the  Spirit  proclaims  its  invitation,  and  urges  it  upon 
men.  The  Spirit,  who  rested  on  Christ  without  measure,  and  anointed 
him  for  his  office,  spake  of  him,  and  commended  him  to  men  in  all  his 
public  ministry.  It  spake  for  him,  that  is,  it  pointed  him  out  to  men, 
when,  at  his  baptism,  it  descended  upon  him  like  a  dove.  It  spake  for 
him  in  his  miracles,  for  which  "  he  was  anointed  with  the  Holy  Ghost, 
and  with  power'' — (Acts  x.  38) — and  in  the  voice  which  issued  from  the 
excellent  glory,  which  proclaimed  him  God's  well-beloved  Son.  But,  at 
all  times,  the  Spirit's  testimony  to  Jesus  hath  been  borne  chiefly  through 
the  church,  and  now  it  is  wholly  by  the  church  that  it  makes  him  known, 
and  sets  before  sinners  the  riches  of  his  grace.  In  the  word  which  the 
Spirit  has  entrusted  to  the  Church,  "  the  pillar  and  ground  of  the  truth," 
the  Spirit  exhibits  the  invitations  of  the  Gospel.  And  the  Church  itself, 
which  is  "  the  temple  of  the  Holy  Ghost,"  speaks  the  mind  of  the  Holy 
Ghost,  and  holds  up  to  men  the  gracious  words  of  God,  the  testimonies 
of  his  marvellous  love  and  mercy  through  Jesus  Christ.  The  church, 
then,  being  the  instrument  by  which  the  Spirit  fulfils  its  work  of  glori- 
fying Christ,  one  reason  appears  for  the  Spirit  and  the  bride  being 
joined  in  the  same  invitation.  And  there  is  this  further  reason  for  that 
junction,  that  it  is  only  because  the  Spirit  dwelleth  in  the  church,  and 
just  so  far  as  he  doth  dwell  in  it,  that  it  bears  testimony  to  Jesus,  and 
shows  forth  his  praise.  What  is  the  Church  ?  The  body  of  believers 
taken  out  from  amongst  the  apostate  sinners  of  Adam's  race.  And  what 
hath  made  them  more  sensible  than  the  sinners,  from  whom  they  have 
been  separated,  of  the  glory  of  Christ,  the  excellence  of  his  salvation, 
and  the  blessed  fulness  of  God  ?  What  but  the  Spirit's  teaching  ?  Once 
they  were  just  as  blind,  dull,  dead  to  all  these  things,  as  the  dullest  and 
most  insensible  sinner  that  lives.  But  the  Spirit  taught  and  charged 
them.     He  that  moved  over  the  deep  of  old  to  bring  order  out  of  its 


REV.  SAMUEL  MARTIN.  99 

confusion,  and  light  in  upon  its  darkness,  hath  gone  forth  on  the  dead 
waste  of  the  sinner's  heart,  which  he  found  void  of  every  thing  but  evil, 
— hath  dispelled  its  darkness  about  the  things  of  God — destroyed  its  in- 
sensibility to  them — and,  showing  to  it  the  love  and  work  of  Christ,  and 
the  glory  of  God  as  revealed  in  his  face,  hath  thoroughly  changed  the 
inner  man,  and  brought  forth  a  new  creature  in  Christ  Jesus.  Were  it 
not  that  the  Spirit  hath  thus  wrought  upon  every  one  of  those  who,  in 
their  collective  capacity,  constitute  the  Church  the  Lamb's  bride,  they 
never  would  have  seen  any  thing  of  the'glory  of  Christ,  or  of  those  green 
pastures  and  still  waters  to  which  the  good  Shepherd  introduces  his 
sheep.  And  it  is  just  so  far  as  he  hath  taught  them,  that  they  un- 
derstand these  things — just  so  far  as  he  influences  them  that  they  prize 
them — and  just  so  far  as  he  dwells  in  the  Church,  and  moves  its  acts  and 
its  utterances,  that  the  bride  joins  in  the  invitation,  "Come,  come  to  taste 
the  love  of  Christ — come  to  taste  that  God  is  gracious."  And  therefore 
is  it  that  the  Spirit  and  the  bride  are  joined  in  the  same  invitation. 

The  bride  is  the  Spirit's  great  instrument  in  inviting  mo.n  to  Gospel 
blessings  ;  and  because  the  Spirit  dwells  in  the  bride,  she  proclaims  the 
honour  of  Christ's  name,  and  the  glory  of  his  grace.  But  not  on  this 
account  only  doth  the  bride  press  the  invitation  "  to  come."  The  Church 
hath  come  herself,  and  therefore  would  she  have  others  to  come.  She 
hath  come,  and  coming,  she  has  been  made  partaker  of  all  the  blessings 
which  Christ  bought  with  his  blood.  She  hath  received  the  blessings  of 
favour  with  God,  protection  from  him,  and  all  the  joyful  hopes  of  ever- 
lasting life.  And  when  she  contrasts  her  present  state  of  assured  peace 
and  triumphant  hope,  with  the  fearful  pit  and  miry  clay  out  of  which  she 
was  taken,  0  how  does  her  heart  glow  with  deepest  and  most  constraining 
gratitude  to  him  who  hath  redeemed  her,  and  that  at  the  unspeakable 
price  of  his  own  sufferings  and  death ;  and,  glowing  with  devout  and 
fervent  gratitude  to  him,  the  Church  cannot  but  long  that  others  should 
come  to  him  to  help  her  to  acknowledge  his  grace,  and  to  show  forth  his 
praise.  And  as  the  Church's  gratitude  is  mingled  with,  and  sustained 
by,  most  holy  approval  of  Christ's  character,  and  admiration  of  his 
glorious  person,  she  longs  that  others  should  also  behold  his  grace  and 
be  captivated  therewith,  and  therefore  calls  on  them  to  come,  and  see, 
and  taste,  that  they  may  lend  their  voices  to  the  joyful  strains  in  which 
she  celebrates  her  Lord  as  "  fairer  than  the  sons  of  men,"  and  as  "  the 
chief  among  ten  thousand,  and  altogether  lovely." 

While  the  Church's  views  of  Christ,  and  ardent  love  to  him,  cause  her 
thus  to  echo  the  Spirit's  invitation,  she  is  moved  and  constrained,  by  her 
experience  of  the  blessings  which  have  attended  her  own  obedience  to 
the  invitation,  to  desire  earnestly  that  others  may  obey  it  also.    Blessed 


100  FREE  CHURCH  PULPIT. 

as  she  is  with  the  safety,  peace,  and  joy  connected  with  receiving  Christ 
— enabled  to  lift  up  her  eyes  to  the  lluler  of  all  as  her  friend — embol- 
dened to  pour  out  all  her  sorrows  and  distresses  into  the  bosom  of  a  Fa- 
ther in  heaven,  and  compassed  about  with  his  everlasting  arms — how 
devoutly  does  she  long  that  those  who  remain  in  the  miserable  state  out 
of  which  she  has  been  redeemed,  may  come  forth  from  it,  and  obtain 
part  in  the  precions  endowment  of  joy  and  blessing  which  has  been  con- 
ferred upon  her  !  Looking  on  them,  slaves  of  sin  and  Satan,  separated 
from  God,  the  fountain  of  life  and  good,  in  all  their  fancied  pleasures 
but  feeding  on  ashes,  or  grasping  at  the  grapes  of  Sodom,  and  hastening 
on  to  a  full  reaping  of  the  miserable  fruits  of  sin  in  the  bitterness  of 
the  second  death,  Avith  what  eagerness  does  she  thirst  for  their  recovery 
— with  what  importunity  and  melting  tenderness  must  she  beseech  them 
to  return  to  God  and  live  !  "  Come — come  to  the  Saviour ;  he  will  in  no 
wise  cast  you  out.  Oh,  we  have  found  his  '  love  better  than  wine,'  his 
favour  to  be  life,  his  loving-kindness  to  be  better  than  life,  his  consola- 
tions to  be  most  gladdening  and  satisfying.  Come,  and  you  shall  share 
in  them  all.  Delay  not  for  your  unworthiness.  He  came  not  to  call  the 
righteous,  but  sinners  to  repentance.  Delay  not  from  your  love  of  earthly 
good.  O  it  is  as  the  small  dust  of  the  balance  when  compared  with  his 
blessing.  Come  to  him  and  he  will  give  you  his  unsearchable  riches. 
Come  to  him,  he  will  bless  you  now,  and  make  your  interests  sure  for 
eternity."' 

III.  "  Let  him  that  heareth  say,  come."  To  hear  in  Scripture  usage, 
very  often  signifies  to  obey.  Thus,  "hear,  ye  children,  the  instruction 
of  a  father."  The  disobedient  are  described  as  "  children  that  will  not 
hear  the  law  of  the  Lord."  This  very  natural  use  of  the  word  is  quite 
common  throughout  Scripture.  If  this  be  the  sense  in  which  it  is  employ- 
ed here,  then  this  clause  of  our  text  is  an  admonition  to  every  one  who 
obeys  the  voice  of  the  Lord,  and  receives  his  invitation,  to  make  that 
invitation  known  to  others,  aud  press  them  to  accept  of  it.  It  is  an 
exhortation  to  each  individual  believer  to  do  that  which  the  whole 
Church,  as  a  body,  is  described  as  doing — "  the  bride  saith,  come." 
And  it  must  be  remembered  by  all  Christians,  that  though  the  Church,  in 
its  very  existence,  in  the  doctrines  it  holds,  and  in  the  praise  of  the  Re- 
deemer which  it  holds  forth,  does  bear  continual  testimony  to  Christ,  and 
continually  give  utterance  to  the  invitation  "come,"  yet  on  each  indi- 
vidual the  obligation  lies  to  shew  forth  in  his  own  place,  and  by  his  own 
endeavours,  the  honour  of  his  Lord,  and  to  do  what  in  him  lies  to  win 
over  others  from  the  service  of  Satan.  Xo  one  is  released  from  this  ob- 
gation  by  the  general  testimony  of  the  bride.     Each  believer  is  bound 


REV.  SAMUEL  MARTIN.  101 

for  himself,  by  all  the  obligations  of  gratitude  and  duty,  to  declare  the 
praises  of  him  who  hath  redeemed  him  to  himself.  And  every  motive 
and  every  feeling,  which  in  the  Church  generally  move  to  an  acknow- 
ledgment of  Christ,  and  a  calling  of  sinners  to  him,  will  be  felt  by  each 
believer  urging  and  stimulating  him  to  show  forth  the  praises  of  him 
who  hath  called  him  out  of  darkness  into  his  marvellous  light.  This 
duty,  then,  in  obedience  to  the  Saviour's  command,  let  each  believer 
fulfil.  "  Let  him  that  heareth  say,  come."  Bear  witness,  ye  who  know 
Christ,  and  have  received  salvation  in  him,  to  the  Redeemer's  love,  to 
the  fulness  of  his  salvation,  and  to  the  blessedness  of  all  that  put  their 
trust  in  him.  Call  others  to  share  in  your  joys,  blessings,  and  pri- 
vileges. Win  them,  draw  them,  persuade  them  to  come  to  Christ,  that 
they  too  may  participate  in  all  spiritual  blessings  in  heavenly  things 
in  Christ  Jesus,  and  may  magnify  him  who  hath  done  great  things  for 
them. 

It  ought  not  to  be  omitted  that  the  expression,  "  him  that  heareth," 
may  have  here  just  its  ordinary  meaning.  It  may  be  understood  as  a 
call  upon  every  man  to  whom  the  tidings  of  mercy  and  salvation  are 
addressed,  to  proclaim  these  tidings  to  others,  and  to  help  forward  the 
universal  publication  of  the  grace  and  gospel  of  Christ.  The  bride  gives 
continual  utterance  to  the  gospel  invitation.  But  so  desirous  is  the 
Spirit  to  bring  men  to  the  knowledge  of  the  truth  as  it  is  in  Jesus,  that 
he  calls  on  every  one  to  whom  that  truth  is  made  known  to  send  it  on- 
ward to  others,  and  to  press  on  them  the  gospel's  gracious  call ;  to  be  a 
preacher  as  it  were  of  Christ,  and  of  all  his  fulness,  to  the  souls  of  men. 
And  though  to  a  believer  such  a  charge  may  seem  peculiarly  appropriate, 
and  will  come  home  with  peculiar  power,  yet  well  may  it  be  laid  on  all. 
The  charge  comes  from  Christ,  to  whom  hath  been  committed  all  power 
in  heaven  and  in  earth.  Seated,  therefore,  on  the  throne  of  universal  do- 
minion, he  has  right  to  give  command  to  all,  and  to  require  from  them 
immediate  and  unqualified  obedience.  The  charge  is  to  seek  the  honour, 
and  make  known  the  praise  of  the  Sovereign  Lord  of  all  ;  and  this 
every  one  is  bound  most  needfully  and  diligently  to  advance.  It  is  a 
charge  which  calls  on  men  to  concur  with  the  purposes  of  the  one  God, 
and  to  promote  them  ;  and  what  creature  is  there  that  can  plead  exemp- 
tion from  obligation  to  do  his  Maker's  will,  and  to  advance  his  purposes  ? 
For  no  other  end  can  creatures  be  conceived  to  have  been  made.  And 
it  is  a  charge  which  calls  on  those  to  whom  it  is  addressed,  to  promote 
the  chiefest  good  of  their  fellow-men ;  and  this  every  human  being  is 
bound  to  forward  with  his  whole  heart  and  might.  And  therefore,  by 
the  power  of  manifold  considerations  and  unanswerable  reasons,  is  every 
man  without  exception,  who  hears  the  gospel  sound,  bound  to  take  part 


102  FREE  CHURCH  PULPIT. 

in  conveying  it  to  others — in  prolonging  the  strains  of  the  everlasting 
gospel,  till  they  reach  with  saving  effect  all  the  children  of  men.  In  the 
spirit  of  this  charge  sang  the  Christian  poet, 

Salvation,  oh  salvation, 

The  joyful  sound  proclaim, 
Till  each  remotest  nation 

Has  learnt  Messiah's  name. 

Waft,  waft  ye  winds  his  story. 

And  you,  ye  waters,  roll, 
Till  like  a  sea  of  glory, 

It  spread  from  pole  to  pole. 

Till  o'er  our  ransomed  nature, 

The  Lamb  for  sinners  slain, 
Redeemer,  King,  Creator, 

In  bliss  return  to  reign. 

IV.  "  Let  him  that  is  athirst  come."  This  is  a  special  application 
of  the  general  call  to  a  certain  class  of  persons — those  that  are  athirst. 
Who  are  described  by  this  expression  ?  To  which  we  may  reply,  Who 
is  there  that  is  not  described  by  it  ?  Of  the  mental  emotion  signified 
by  tiiirst,  that  is,  vehement  desire  after  good,  who  is  rot  the  subject? 
On  very  various  objects  may  that  desire  be  fixed  ;  but  who  is  not  ac- 
quainted with  it  ?  Some  thirst  for  the  pardon  of  their  sins.  By  the 
teaching  of  the  word  and  Spirit,  or  by  the  rebukes  of  natural  conscience, 
they  have  been  aroused  to  a  sense  of  their  guilt  in  God's  sight  ;  and, 
trembling  with  apprehension  of  his  wrath,  they  feel  that  the  blessing 
most  needed  and  most  precious  in  their  case  is  the  removal  of  their  ini- 
quity. For  this  they  thirst.  Let  them,  then,  as  here  invited,  come  to 
Christ.  In  him  they  shall  find  the  blessing  they  need,  the  blessing  for 
which  they  long  with  most  intense  desire,  conscious  that  without  it  they 
must  perish.  He  hath  purchased  for  sinners  the  forgiveness  of  sins. 
Bearing  sins  in  his  own  body  on  the  tree,  he  "  hath  blotted  out  the  hand- 
writing of  ordinances  that  was  contrary  to  us,  and  hath  taken  it  out  of 
the  way,  nailing  it  to  his  cross ;"  and  thus  hath  made  peace  for  the  guilty. 
And  to  him  sinners  shall  not  apply  in  vain  for  the  taking  away  of  sin. 
To  him  coming,  they  shall  find  their  sin  forgiven,  and,  justified  freely 
by  his  grace,  they  shall  have  peace  with  God.  To  him  then  come  ye 
who  are  heavy  laden  with  sin.  He  will  take  the  burden  off  your  shoulders, 
and  introduce  you  to  the  liberty  and  joy  of  the  children  of  God. 

Some  thirst  for  everlasting  life.  Won  by  the  glorious  glimpses 
which  God's  word  gives  of  the  honour  and  felicity  of  eternal  life,  or  im- 
pressed by  the  worth  of  this  blessing  as  clearly  appearing  to  all  who 
will  deliberately  ponder  it,  they  earnestly  long  for  an  assured  hope  of 


REV.  SAMUEL  MARTIN.  103 

everlasting  life,  and  for  security  that  theirs  shall  be  the  infinitely  blessed 
inheritance  which  is  reserved  in  heaven.  And  if  in  their  earthly  lot 
they  have  been  sore  tried — if  affliction  has  attended  them,  and  God's  bil- 
lows gone  over  them — with  how  much  more  eager  longing  do  they  look 
away  from  earth,  and  its  trials,  and  thirst  for  that  bright  land  where 
"there  is  no  more  death,  neither  sorrow,  nor  crying,"  where  "  God  shall 
wipe  away  all  tears  from  their  eyes,"  and  where  "  the  Lamb  that  is  in  the 
midst  of  the  throne  shall  feed  them  and  lead  them  to  the  living  fountains  of 
water  !"  0  let  such  thirsty  souls  obey  Christ's  call,  "If  any  man  thirst,  let 
him  come  to  mo  and  drink."  Come  to  him  !  He  has  removed  every 
barrier  that  stood  in  the  sinner's  way  to  the  mansions  of  the  blest.  He  has 
satisfied  the  law,  and  cancelled  the  sentence  which  would  have  consigned 
sinners  over  to  everlasting  death.  He  has  purchased  life  and  everlast- 
ing blessedness  for  men.  And  now,  whoever  takes  hold  of  him  by  faith, 
shall  have  inheritance  among  them  that  are  sanctified.  Come,  then,  to 
him  ye  thirsty  souls.  Encouraged  by  the  knowledge  of  his  ability  to 
grant  you  the  desires  of  your  heart,  encouraged  by  his  gracious  promises 
and  invitations,  come  to  him.  Come  in  faith  and  joy.  He  will  bring 
you  near  to  God  now  as  your  Father  in  heaven.  He  will  seal  to  you 
the  purchased  inheritance.  He  will  cause  you  to  rejoice  in  hope  of  the 
glory  of  God. 

Without  attempting  farther  to  specify  the  objects  for  which  dif- 
ferent men  vehemently  long,  all  thirst  for  happiness.  In  whatever 
object  men  may  conceive  happiness  to  be  found — in  whatever  quarter 
they  may  look  for  it — all  do  desire  it,  all  must  desire  and  pursue  it. 
Many  have  no  distinct  idea  where  happiness  is  to  be  found.  They  thirst 
for  it,  but  they  know  not  its  dwelling  place.  Perhaps  they  have  en- 
gaged in  the  world's  business.  But  though  the  bustle,  and  the  jostling 
with  others  who  were  pursuing  the  same  path,  might  engross  them  for  a 
time,  they  have  felt  that  there  were  powers  and  desires  which  such  oc- 
cupations, and  all  the  gains  which  reward  them,  could  not  satisfy.  And 
still,  therefore,  with  longing  eyes  have  they  looked  around  for  true  and 
durable  happiness.  Or  it  may  be  that  the  objects  on  which  they  had 
fixed  their  hearts,  have  been  taken  from  them.  Their  wealth  may  have 
been  lost.  Disappointment  may  have  attended  their  toils.  Their  heart? 
may  have  been  wounded  by  sorrow,  "  the  desire  of  their  eyes  taken 
away  with  a  stroke.''  And  thus  shaken  out  of  their  former  joys,  and  made 
to  feel  on  how  insecure  a  foundation  these  had  been  built,  they  are  oast 
loose  to  seek  happiness  somewhere  else,  perhaps  with  little  hope  now 
that  they  ever  shall  attain  it.  O  let  all  such,  and  all  others  to  whom 
real  and  abiding  happiness  is  as  yet  an  object  of  desire,  and  not  of  pos- 
session, hearken  to  the  call  which  bids  "  him  that  is  athirst,  come."    In 


104  FREE  CHURCH  PULPIT. 

the  Gospel,  in  Christ  whose  work  and  salvation  it  makes  known,  there  is 
provision  for  securing  and  imparting  happiness  to  the  children  of  men. 
There  the  fountain  of  true  blessedness  is  opened  to  the  thirsty  and 
miserable.  There  is  "  the  river  whose  streams  make  glad  the  city  of 
our  God,"  and  cheer  even  with  everlasting  consolation  every  thirsty  down- 
cast soul  which  betakes  itself  to  them.  Come  to  these,  and  you  shall  be 
satisfied.  Come  to  him  who  can  gratify  the  earnest  desires  which  you 
launch  forth  after  some  unknown  good,  which  is  continually  escaping 
you.  Come  to  him,  he  can  "  minister  to  a  mind  diseased,  and  pluck 
a  rooted  sorrow  from  the  breast.''  He  can  fill  you  with  "  peace  and  joy 
in  believing."  "  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 
and  he  that  hath  no  money ;  come  ye,  buy  and  eat;  yea,  come,  buy  wine 
and  milk,  without  money,  and  without  price.  Wherefore  do  ye  spend 
money  for  that  which  is  not  bread,  and  your  labour  for  that  which  satis- 
fieth  not?  hearken  diligently  unto  me,  and  eat  ye  that  which  is  good, 
and  let  your  soul  delight  itself  in  fatness."     (Is.  lv.  1,  2.) 

V.  "  Whosoever  will,  let  him  take  the  water  of  life  freely."  The 
preceding  invitations  might  seem  abundantly  sufficient  in  the  generality 
of  their  form,  to  give  every  one  the  fullest  assurance  of  his  welcome  to 
come,  and  of  the  readiness  with  which  he  shall,  on  coming,  be  received, 
and  made  partaker  of  all  the  blessings  of  which  the  Gospel  brings  the 
knowledge.  And  especially  when  it  is  said,  "let  him  that  is  athirst 
come,"  there  would  seem  to  be  an  invitation  held  out,  which  not  only 
warrants  every  one  who  desires  his  own  happiness  to  come,  but  should 
bear  down  all  those  doubts,  difficulties,  and  objections,  which  men,  par- 
ticularly if  oppressed  with  a  sense  of  sin,  and  dread  of  wrath,  are  so  in- 
genious in  raising  in  their  own  way  to  forbid  their  approach.  But  even 
this  an  anxious  soul  would  manage  to  get  over,  and  would  discover  rea- 
sons for  repelling  from  itself  the  comfort  which  it  is  fitted  to  impart.  It 
might  say  to  itself,  "  True,  he  that  thirsteth  is  invited  to  come  ;  but  I  do 
not  thirst  in  the  right  way  ;  or  I  do  not  thirst  enough  ;"  or  by  some  other 
such  plea  it  might,  and  in  many  instances  would,  deny  the  application 
to  itself  of  the  invitation  given,  or  deny  that  its  case  came  within  it, 
and  so  make  void,  as  to  any  present  comfort  or  future  good,  even  this 
most  general  and  encouraging  assurance.  And  the  Lord,  who  under- 
stands all  the  difficulties  of  a  troubled  spirit,  who  knows  how  the  con- 
vinced sinner  writes  bitter  things  against  himself,  and  can  hardly  be 
persuaded  that  there  is  any  good,  mercy,  hope,  or  salvation  for  him,  has 
very  graciously  consulted  for  our  weakness,  and  our  proneness  to  doubt 
or  suspect  his  kindness  to  us  sinners,  and  has,  as  it  were,  taken  pains  to 
remove  every  thing  on  which  doubt  could  be  built,  or  out  of  which  an 


REV.  SAMUEL  MARTIN.  LOB 

agonized  spirit  could  bring  an  argument  against  itself,  when  he  has  pro- 
claimed in  language  of  such  unbounded,  unconditional  freeness,  "whoso- 
ever will,  let  him  take  of  the,  water  of  life  freely."  It  is  not  asked 
what  the  man's  character  is,  to  what  class  he  belongs,  or  what  predispo- 
sition he  may  have  towards  God,  and  his  salvation.  It  is  simply, 
What  is  his  present  wish  ?  Would  he  now  have  the  water  of  life  ?  Here 
it  is  for  him  freely,  without  money,  and  without  price.  No  difficulty  in 
his  way  ;  no  particular  preparation  required,  respecting  his  having  or 
not  having  of  which  he  might  torment  himself;  but  will  he  have  it? 
Does  he  see  its  desirableness,  and  long  to  have  it  ?  Let  him  then  put 
forth  his  hand  boldly  to  take  of  the  water  of  life  freely. 

While  encouragement  so  ample  is  thus  given  him,  he  is  called  to  a 
provision  that  does  most  seasonably  meet  his  thirst,  weakness,  and 
weariness.  It  is  the  water  of  life,  to  the  full  fountain  of  which  he  is 
made  welcome  to  come.  Faint  within  such  a  sinner's  soul  ishope,  droop- 
ing., dying.  Languid  are  all  the  movements,  feeble  and  low  the  tokens 
of  life  within  him.  Laden  with  iniquity,  and  smitten  with  the  fears  to 
which  it  gives  birth,  his  "  moisture  is  turned  into  the  drought  of  sum- 
mer." "  The  arrows  of  the  Almighty  are  within  him,  the  poison  whereof 
drinkethup his  spirit."  (Ps.  xxxii.  4;  Jobvi.  4.)  The  man,  toiling  through 
the  sandy  waste  under  Africa's  burning  sun,  soon  is  oppressed  with 
languor  and  thirst — weariness,  weakness,  faintness  succeed.  And  the 
parching  drought  consumes  him,  till  the  pulse  beats  feebly  in  his  veins, 
the  springs  of  life  are  fast  drying  up,  and  life  seems  ready  to  ebb  away. 
But  if  his  tottering  steps  can  reach  the  fountain  of  cold  flowing  water, 
the  very  first  draught  will  be  to  him  as  life  from  the  dead.  It  will  re- 
vive his  impaired  strength,  send  the  current  of  life  with  fresh  impulse 
through  his  exhausted  frame,  and  make  him  remember  his  fatigue  no 
more.  Even  such  is  the  experience  of  the  man  that  is  opprest,  faint, 
and  hopeless  through  sin.  Hearing  the  call,  "  Whosoever  will,  let  him 
take  the  water  of  life  freely,"  lifting  languid  eye  to  the  help  thus  pointed 
out,  yet  turning  to  it,  he  shall  drink  living  water — water  that  will  give 
life,  and  recall  departing  vigour  to  his  perishing  soul.  "  Out  of  the  throne 
of  God  and  the  Lamb  there  proceedeth  a  pure  river  of  water  of  life." 
Of  this,  to  which  no  barrier  hinders  his  approach,  and  which  he  needs  to 
undertake  no  long  journey  to  reach,  of  this  drinking  his  soul  shall  live. 
And  the  water  which  he  draws  from  this  river  shall  be  within  him  as  "  a 
weli  of  water  springing  up  to  everlasting  life." 

And  this  is  offered  to  him  on  terms  which  suit  his  need — freely.  Freely, 
without  money  or  price,  is  the  gift  of  God  to  the  sinner.  Were  there  any 
price  demanded,  any  amount  of  righteousness  or  faithfulness  of  service 
required  to  fit  or  entitle  the  sinner  to  partake  of  the  fountain  of  life,  he 


106  FREE  CHURCH  PULPIT. 

must  for  ever  remain  under  the  effects  of  sin,  and  die  the  everlasting 
death  to  which  it  conducts.  But  God,  who  tells  the  sinner  that  he  is 
"poor,"  as  well  as  "  miserable,  and  naked,  and  wretched,"  holds  up  to 
him  all  the  blessings  of  his  salvation,  unpurchased  as  undeserved,  and 
welcomes  him  to  all  their  fulness.  Freely  he  may  receive.  And  God  is 
most  honoured,  and  the  sinner  most  surely  blessed,  when  he  comes  as  des- 
titute of  every  thing  that  can  commend  him  to  God,  to  acknowledge  him- 
self a  debtor  to  free  mercy  alone,  and  to  take  as  the  fruit  of  God's  most 
marvellous  grace  all  the  blessings  of  salvation,  the  joy  and  quickening 
of  the  water  of  life. 

Such  is  the  invitation  addressed  to  the  sinner — such  the  encourage- 
ment given  him.  The  Spirit  invites  in  every  page  of  this  blessed  book, 
which  was  written  by  his  inspiration,  in  the  words  of  those  who  are  set 
to  proclaim  the  truths  of  that  boak,  and  in  the  testimony  of  the  whole 
Church,  which  is  "the  temple  of  the  Holy  Ghost."  The  bride  re-echoes 
the  invitation.  She  tells  the  excellency  and  glory  of  him  whom  she  loves. 
And  constrained  bj  deepest  gratitude  for  his  marvellous  love  towards 
her,  and  for  all  the  blessings  which  that  love  hath  conferred  on  her,  she 
rejoices  to  declare  his  praise,  and  to  call  on  unbelieving  sinners  to  come 
in  order  to  share  in  all  the  riches  of  his  grace.  And  the  invitation  does 
not  point  out  blessings,  of  which  the  attainment  is  desirable,  but  hope- 
less or  even  doubtful.  The  thirsty  may  come  freely  to  drink  and  be 
satisfied.  Whosoever  will  may  come.  No  stern  repulse  need  they 
fear.  No  harsh  master  is  he  with  whom  they  have  to  do.  He  waits  to 
be  gracious.  He  delights  in  mercy.  His  joy  is  to  open  the  treasures  of 
his  salvatian  to  the  perishing.  Yea,  "  There  is  more  joy  in  heaven  over 
one  sinner  that  repenteth,  than  over  ninety  and  nine  just  persons  that 
need  no  rej>entance." 

How  gracious  an  invitation  is  this  !  What  title  had  we  to  it  ?  Just 
such  title  as  insult  and  provocation  could  procure.  God  spared  not  the 
angels  that  sinned.  This  showed  what  holiness  and  justice  demanded. 
But  man,  a  mere  puny,  feeble  creature,  dared  to  rebel.  And  to  him  God 
addresses  the  invitation  of  the  text.  How  gracious  is  our  God  !  How 
full  of  grace  his  message  to  us  ! 

How  precious  an  invitation  is  this  I  How  infinite  the  blessings  to 
which  it  calls  us !  No  one  can  tell  their  full  worth.  But  their  freeness, 
suitableness,  and  fulness,  proclaim  how  precious  the  invitation,  which 
opens  to  us  ready  access  to  the  complete  enjoyment  of  them  all. 

Hoiv  absolutely  necessary  is  it  for  its  to  attend  to  this  invitation.  A 
gracious  invitation  we  could  not  neglect  without  sin.  Still,  if  we  could 
be  happy  through  neglecting  it,  our  conduct  would  not  expose  us  to  re- 
proach, so  far  as  our  own  well-being  was  concerned.      Our  neglect  of  a 


REV.  SAMUEL  MARTIN.  107 

2'jrccious  invitation  would  involve  sin  too.  Yet  less  culpable  might  we 
appear,  if  we  could  secure  our  own  happiness  without  the  blessings  which 
it  sets  before  us.  But  let  us  despise  this  invitation  and  it  cannot  be  well 
with  us.  There  is  then  nothing  but  "  a  fearful  looking  for  of  judgment 
and  of  fiery  indignation  to  consume  the  adversaries."  We  may  not 
think  so.  But  if  we  will  not  "  come"  at  God's  own  call,  and  enter  into 
friendship  with  him  on  his  own  invitation,  we  must  remain  on  the  terms 
of  enmity  with  him  which  sin  has  produced — we  must  remain  in  the 
"  city  of  destruction,"  over  which  the  wrath  of  God  hangs,  and  on  which 
it  shall  speedily  descend  in  terrific  storm. 

Xow,  my  friends,  the  call  is  to  you,  and  to  you  the  encouragement 
is  offered.  To  you  the  Spirit  and  the  bride  are  now  saying,  "  Come." 
To  you  everyone  that  hears  is  commanded  to  say,  "  Come."  On  you, 
by  every  consideration  of  your  need,  by  every  desire  you  feel  of  good  for 
time  and  eternity,  by  all  the  encouragements  which  the  truth-loving  and 
covenant-keeping  God  can  give,  is  now  urged  obedience  to  the  call.  And 
shall  all  these  be  urged  in  vain  ?  Will  any  of  you,  besought  of  the 
Lord  and  his  servants,  compassed  about  on  all  hands  with  entreaties  to 
turn  to  the  Lord,  besought,  too,  for  your  own  everlasting  good — will  any 
one  reject  the  call,  and  refuse  the  invitation  ?  0  requite  not  so  evilly 
the  Saviour's  grace,  meet  not  with  such  madness  the  offer  and  assurance 
of  gospel  blessings  ;  but  come  to  the  Lord  while  he  calls  upon  you,  turn 
to  him  while  he  is  near.  Hear  his  invitation,  and  plead  his  own  pro- 
mises with  him.  And  then  on  you  he  will  pour  the  full  horn  of  his 
blessing.  Though  your  sins  were  as  scarlet,  they  shall  be  made  white 
as  wool.  Recovered  from  the  bondage  of  sin,  and  taken  out  of  the  num- 
ber of  God's  enemies,  you  shall  be  joined  to  his  friends,  and  admitted  to 
a  full  participation  of  the  peace  and  inheritance  of  the  children  of  God. 
Come — "  Come,  for  all  things  are  ready."  There  is  a  sacrifice  to  take 
away  your  guilt — an  availing  Mediator  to  plead  for  you — a  fountain  in 
which  to  wash  away  your  sin — grace  to  sanctify  you,  and  kindness  to 
raise  you  to  the  high  estate  of  being,  "  heirs  of  God,  and  joint  heirs  with 
Jesus  Christ."     O  come,  then,  "  for  all  things  are  ready." 

Not  with  less  acceptableness  should  the  invitation  fall  on  the  ears  of 
those  who  have  already  turned  to  Christ.  True,  you  have  known  that 
all  things  are  ready,  and  that  the  Lord  would  have  you  to  come  to  him. 
You  have  known  the  assurance  of  welcome  provided,  and  of  blessing  se- 
cured. And  you  have  come  to  experience  the  welcome,  and  to  receive 
the  blessing.  But  surely  this,  so  far  from  making  you  heedless  of  the 
invitation,  will  just  make  you  more  eager  to  obey  it.  If  you  have  tasted 
that  the  Lord  is  gracious,  you  will  be  the  more  attracted  towards  him. 
If  you  have  felt  the  comfort  and  joy  of  the  Saviour's  love,  you  will  the 


108  FREE  CHURCH  PULPIT. 

more  earnestly  long  again  to  experience  them  in  all  fulness,  and  to  have 
that  love  again  sealed  to  you.  If  you  have  had  Bethel  visits,  when  God 
confirmed  his  covenant  of  peace  with  you.  ratified  to  jou  his  exceeding 
great  and  precious  promises,  and  admitted  you  to  a  participation  of  gos- 
pel blessings,  so  that  you  were  "  filled  as  with  all  the  fulness  of  God," 
then  will  you  the  more  joy  to  approach  him  again.  And  when  the  Spirit 
and  the  bride  say,  come ;  and  when  Christ,  in  whom  there  is  enough 
and  to  spare,  says,  "Come,  eat  0  friends,  drink,  yea  drink  abundantly,  0 
beloved,"  will  you  not  reply,  "  Behold,  we  come  unto  thee,  for  thou  art 
the  Lord  our  God  ;"  we  come  unto  thee,  "For  the  Lord  Jehovah  is  our 
strength  and  our  song,  he  also  is  become  our  salvation." 


(     109     ) 


LECTURE    IX. 

BY  THE  REV,  J.  R.  OMOND,  MONZIE. 

■*  And  it  came  to  pass  also  on  another  Sabbath,  that  he  entered  into  the  synagogue  and 
taught;  and  there  was  a  man  whose  right  hand  was  withered.  And  the  Scribes  and 
Pharisees  watched  him,  whether  he  would  heal  on  the  Sabbath-day;  that  they  might  find 
an  accusation  against  him.  But  he  knew  their  thoughts,  and  said  to  the  man  which  had 
the  withered  hand,  Hise  up,  and  stand  forth  in  the  midst;  and  he  arose,  and  stood  forth. 
Then  said  Jesus  unto  them,  I  will  ask  you  one  thing:  is  it  lawful  on  the  Sabbath-days  to  do 
good,  or  to  do  evil ;  to  save  life,  or  to  destroy  it  ?  And  looking  round  about  upon  them  all, 
he  said  unto  the  man,  Stretch  forth  thy  hand,  and  he  did  so  :  and  his  hand  was  restored 
whole  as  the  other.  And  they  were  filled  with  madness,  and  communed  one  with  another 
what  they  might  do  to  Jesus.-' — Luke  vi.  6-11. 

No  attentive  reader  of  the  New  Testament  ean  have  failed  to  perceive, 
that  the  Pharisees  were  the  most  determined  opponents  of  our  Lord's 
doctrine,  and  his  most  bitter  and  relentless  enemies.  His  most  severe 
and  pointed  rebukes  were  pronounced  against  them.  They  are  never 
mentioned  but  to  be  condemned,  and  are  held  up  always  as  a  sect  whose 
mistaken  and  perverse  views  were  to  be  regarded  by  the  disciples  as 
beacons,  serving  to  warn  them  of  the  errors  into  which  all  men  must 
fall,  who  cease  to  follow,  in  simplicity  and  godly  sincerity,  the  instruc- 
tions given  in  the  Scriptures.  They  are  stijnatized  by  our  Saviour  as 
hypocrites,  rejecters  of  the  counsel  of  God — as  serpents  and  vipers — 
as  an  evil  and  adulterous  generation — and  as  painted  sepulchres,  which, 
though  fair  and  pleasant  when  seen  at  a  distance,  are  found,  when  more 
closely  examined,  to  be  the  receptacles  of  that  which  is  offensive  and 
loathsome.  His  disciples  were  cautioned  to  let  them  alone,  as  they 
were  but  blind  leaders  of  the  blind.  To  beware  of  the  leaven  of  the 
Pharisees  was  an  advice  and  a  command  tendered  more  than  once  ;  and 
the  reason  why  this  character  was  given  them  we  cannot  fail  to  dis- 
cover. We  are  told  they  made  void  the  law  of  God  by  their  vain  tradi- 
tions. Not  contented  with  adding  to  what  had  been  delivered  to  their 
forefathers,  they  contrived  so  to  modify  and  explain  away  the  law,  that 
it  could  be  made  to  bear  any  meaning  which  they  chose  to  put  upon  it ; 
and  so  daring  had  they  become,  that  the  plainest  precept — as,  honour 
thy  father  and  thy  mother — was  by  them  set  aside.  They  cared  little 
how  sinful  they  really  were,  provided  only  they  could  by  any  means  as- 

No.  114. — Lect.  9.  vol  in. 


HO  FREE  CHURCH  PULPIT. 

surae  the  appearance  of  great  sanctity ;  and,  forgetting  that  God  looks 
to  the  heart,  and  that  his  language  is,  "My  son,  give  me  thy  heart,'' 
they  rested  satisfied  in  the  observance  of  a  burdensome  and  ostentatious 
ritual.  They  were  ever  making  additions  to  the  letter  of  the  law,  and 
every  addition  so  made  was  accompanied  by  a  proportionate  departure 
from  its  spirit ;  for  the  law,  inall  its  parts,  prefigured  the  sacrifice 
which  Christ  was  to  offer  for  the  sins  of  the  world  ;  they  forgot  this, 
and,  looking  not  beyond  their  own  ceremonial,  the  more  complex  and 
multiform  it  became,  the  less  did  they  care  to  understand  what  it  fore- 
shadowed. Neither  can  we  fail  to  perceive  why  it  was  that  they  so 
hated  the  Lord  Jesus.  He  not  merely  exposed  to  their  followers  their 
vain  and  hypocritical  pretences,  but  he  seems,  by  his  pointed  rebukes, 
to  have  satisfied  themselves,  that  he  had  detected  and  saw  through  their 
pride  ;  and  they  had  every  reason  to  fear  that,  through  his  instrumen- 
tality, their  conduct,  as  seen  in  their  long  prayers  and  their  public 
alms-givings,  their  extended  phylacteries,  and  the  borders  of  their  gar- 
ments when  enlarged,  would  no  longer  be  ascribed,  as  had  hitherto  been 
the  case,  to  proper  and  praiseworthy  motives,  but  would  be  universally 
recognised  as  the  offspring  of  vanity  and  self-righteousness.  Feeling 
thus  towards  the  Saviour,  and  anxious  to  remove  one  whose  influence 
with  the  people  seemed  increasing,  and  threatened  to  destroy  their  own, 
we  find  them,  on  various  occasions — as  in  the  instances  recorded  in 
Matthew  chapter  xxii,  and  in  John,  chapter  viii,  verses  1,  11 — attempt- 
ing to  get  the  better  of  him  by  asking  questions,  which  they  vainly  ima- 
gined he  must  answer  in  one  of  two  ways,  and  in  either  way  favourable 
to  their  purposes.  Failing  in  this,  they  watched  his  conduct,  hoping 
that  they  might  in  it  find  something  whereof  to  accuse  him ;  and  when 
they  thought  they  had  found  him  deficient  in  the  due  observance  of  the 
laws  of  Moses,  in  charging  him  therewith,  they  gratified  at  once  their 
desire  to  be  avenged  on  him  and  their  pride,  by  the  contrast  which  they 
affected  to  draw  between  his  and  their  own  behaviour.  In  the  text,  we 
have  the  particulars  of  one  of  those  instances  recorded,  in  which  the 
Pharisees  acted  in  the  manner  described.  Our  Saviour  entered  into  one 
of  their  synagogues  and  taught  the  people;  among  those  present,  there 
was  a  man  with  a  withered  hand,  and,  as  the  sacred  historian  goes  on  to 
relate — "  and  the  Scribes  and  Pharisees  ivatched  him,  whether  he  would 
heal  on  the  Sabbath  day,  that  they  might  find  an  accusation  against 
him."  From  various  facts  stated  by  the  Evangelists,  it  is  apparent 
that  many  of  the  traditions  of  the  elders — to  observe  which,  in  all  their 
punctilious  rigour,  was  a  favourite  injunction  of  the  Pharisees  on  their 
followers — related  to  the  keeping  of  the  Sabbath  ;  and  when  they  dis- 
covered that  the  Lord  disregarded  these,  they  imagined  that  they  had 


REV.  J.  R.  OMOND.  Ill 

found  whereof  to  accuse  him.  Now  this  conduct  of  the  Pharisees  is  not 
peculiar  to  them.  Wicked  men  and  hypocrites  are  at  all  times  ready 
enough  to  lie  in  wait  for  the  truly  pious,  and  if  they  can  find  reason  to 
blame  them,  they  fail  not  to  embrace  the  opportunity  of  doing  so  ; 
whereas,  if  there  really  be  no  just  cause  of  complaint,  they  are  not 
slack,  to  invent  one.  The  Pharisees  hated  our  Lord,  not  merely  because 
of  the  opposition  and  exposure  which  they  experienced  from  him,  but 
also  because,  evil  and  given  to  this  world,  and  alienated  from  purity 
and  holiness,  his  conduct,  when  contrasted  with  their  own,  was  a  condem- 
nation of  theirs  ;  and  they  hated  him,  too,  because  sinners  always  hate 
God,  and  those  who  resemble  him.  "  If  ye  were  of  the  world,"  says 
the  Saviour  to  all  his  true  disciples,  "If  ye  were  of  the  world,  the 
world  would  love  its  own  ;  but  because  ye  are  not  of  the  world,  therefore 
the  world  hateth  you."  In  order  to  bring  down  upon  themselves  the 
dislike  and  reproach  of  those  whose  thoughts  are  turned  away  from  God, 
and  are  given  entirely  to  the  things  of  time,  it  is  not  necessary  that 
Christians  should  oppose  the  men  of  the  world  ;  the  mere  fact  that  they 
are  not  of  the  world  is  enough  to  call  forth  against  them  opposition  and 
hatred,  and,  it  may  be,  persecution.  If,  therefore,  any  of  you  who  think 
yourselves  Christians,  have  never  experienced  this  opposition — if  you 
are  allowed  to  pass  through  life  without  encountering  derision  and  con- 
tumel}'— see  to  it,  and,  by  a  careful  examination  of  your  own  conduct, 
ascertain  if  the  quiet  which  you  are  permitted  to  enjoy  proceeds  not 
rather  from  your  failing  at  all  times,  and  especially  at  the  moment  when 
opposition  is  most  strong  against  you,  to  act  up  to  your  profession,  than 
from  any  charge  which  the  enemies  of  God  and  of  all  righteousness  hnve 
undergone.  It  is  not  intended  to  be  said,  of  course,  that  you  should 
covet  opposition  ;  that  were  both  superfluous  and  foolish  ;  if  you  only 
act  in  the  manner  in  which,  as  professing  Christians,  you  are  bound  to 
act,  you  cannot  avoid  it ;  for,  all  that  will  live  godly  in  Christ  Jesus 
must  suffer  persecution.  That  persecution  may  assume,  and  actually 
does  assume,  a  very  different,  and,  blessed  be  God,  a  milder  form  now  than 
it  did  in  the  days  of  the  Apostles,  but  it  is  as  active  and  as  unavoid- 
able now  as  then.  Let  it  not,  however,  deter  you  from  keeping  the 
commandments,  and  walking  agreeably  to  the  ordinances  of  your  Divine 
Master;  let  it  rather  be  a  motive,  urging  you  to  be  watchful  and  cir- 
cumspect in  your  walk  and  conversation,  so  that,  when  opposed,  you 
may  have  the  consolation  of  knowing  that,  had  your  Saviour  been  still 
on  earth,  and  placed  in  circumstances  similar  to  yours,  he  too,  though 
holy  and  just,  and  most  wise  in  all  his  ways,  would  also  have  been  con- 
demned, and  that  all  the  more  severely,  because  in  lira  all  those 
graces  and  excellencies  would  have  shone  fully  displayed — the  faint  re- 


112  FREE  CHURCH  PULPIT. 

flection  of  which  in  you  calls  forth  the  opposition  of  a  world  lying  in 
sin.  In  the  days  of  his  flesh,  he  was  not  deterred  by  the  hard  thoughts 
and  unrighteous  condemnation  of  men,  from  doing  that  which  he 
knew  to  be  right.  When  the  Scribes  and  Pharisees,  as  we  read  in  the 
text,  watched  him,  he  said  to  the  man  with  the  withered  hand,  "  rise 
up  and  stand  forth  in  the  midst  "  He  had  a  work  given  him  to  do 
and  he  proceeded  to  its  accomplishment,  notwithstanding  all  the  malice 
of  his  enemies ;  and  in  this  also  let  us  imitate  his  example.  When 
the  path  of  duty  is  distinctly  marked,  let  us  keep  by  it,  and  not  deviate 
into  stray  ways,  nor  delay  discharging  what  is  manifestly  a  present 
duty,  because  there  are  circumstances  which  may  lead  us  to  think  that 
the  self-same  duty  may  be  performed  at  a  future  period,  without  calling 
forth  so  much  hostility.  No  one  can  fail  to  perceive  that  our  Lord 
■might  have  desisted  from  effecting  a  cure  till  the  departure  of  the 
Pharisees  had  taken  place;  but,  had  he  done  so,  the  disciples,  in  all  ages, 
and  we  among  the  number,  might  have  lost  the  benefit  of  the  great  rule 
which  he  forthwith  proceeds  to  lay  down,  and  which  we  shall  now  con- 
sider. In  the  ninth  verse,  we  read  that  Jesus  said  unto  the  Pharisees 
"  /  will  asJc  you  one  thing,  is  it  lawful  on  the  Sabbath  days  to  do  good 
or  to  do  evil  ?  To  save  life  or  to  destroy  it  ?  "  In  these  words  there  are 
several  particulars  requiring  attention  ;  and,  first,  as  to  the  mere  mode 
or  manner  of  argument  adopted  by  the  Saviour — for  he  was  here  dis- 
tinctly arguing  with  his  opponents.  We  are  to  regard  his  question, 
"Is  it  lawful  to  do  good?"  as  equivalent  to  the  affirmation,  it  is 
lawful  to  do  good — it  is  lawful  to  save  life  on  the  Sabbath  day.  And, 
farther,  we  learn  from  the  question,  that,  when  we  have  it  in  our  power 
to  benefit  a  fellow-creature,  and  fail  to  do  so,  we  are  not  merely  guilty 
of  a  neglect  of  the  law  of  God,  but  we  are  guilty  of  an  infraction  of  it; 
we  are  not  merely  not  innocent,  we  are  culpable ;  we  are  chargeable, 
not  merely  with  failing  to  do  that  which  is  good,  we  are  doing  that 
which  is  positively  evil.  "  To  him,"  says  the  Apostle  James,  "  To  him 
that  knoweth  to  do  good  and  doeth  it  not,  to  him  it  is  sin."  And  this 
is  the  principle  involved  in  the  question  of  the  Saviour,  in  so  far  as  the 
contrast  which  he  virtually  draws  between  doing  good  and  doing  evil  is 
concerned.  Still  farther :  the  affirmation  of  our  Lord  implies,  that  while  it 
is  lawful  to  do  certain  actions  on  the  Sabbath  day,  it  is  not  lawful  to  do 
certain  others.  It  is  lawful  to  do  good,  to  save  life,  but  we  are  not  at  liberty 
to  employ  that  day  in  the  performance  of  actions  whose  tendency  and 
object  are  not  directly  and  positively  to  conduce  to  that  end  ;  much  less 
are  we,  on  that  day,  to  do  evil,  or  to  destroy  life.  All  this  is  contained 
in  the  words  of  our  Saviour  ;  for  the  argument  which  he  adduces  to  prove 
that  actions  of  one  kind  are  to  be  performed,  and  that  legally,  proceeds 


11EV.  J.  R.  OMOXD.  113 

on  the  assumption  that  actions  of  another  kind  are  not  to  be  performed. 
The  Pharisees  do  not  seem,  in  reality,  to  have  thought  that  the  Saviour 
would,  by  performing  an  act  of  mercy,  break  the  Sabbath  ;  they  sought 
merely  to  lay  hold  of  his  doing  so  as  a  pretence  to  blame  him  ;  and  bis 
open  affirmation,  couched  as  it  is  in  the  form  of  a  question,  and  there- 
fore requiring  a  reply,  at  once  showed  his  acquaintance  with  their 
thoughts,  and  silenced  them  by  its  validity.  They  could  not  answer  him, 
for  they  felt  that  he  was  right  in  asserting  that  it  was  lawful  to  do  good 
on  the  Sabbath  day  ;  and  they  could  not  deny  that,  to  restore  strength 
to  a  withered  limb,  was  doing  good.  The  Sabbath  day  seems  to  have 
been  the  occasion  on  which  many  of  the  merciful  works  of  our  Lord 
were  performed  ;  and  we  too  should,  on  that  day,  be  ready  to  perform, 
and  be  more  than  ordinarily  kind  and  attentive  in  the  discharge  of 
those  acts  of  mercy  which  fall  to  be  done  on  it.  But,  while  we  are  care- 
ful not  to  neglect  the  performance  of  all  those  works  which  are  property 
defined  in  the  Standards  of  our  Church  to  be  works  of  necessity  and 
mercy,  let  us  not  forget  that  the  Sabbath  is  not  to  be  profaned  by 
idleness,  or  doing  that  which  in  itself  is  sinful,  or  by  unnecessary 
t  houghts,  words,  or  works  about  our  worldly  employments  or  recrea- 
tions; but,  on  the  contrary,  is  to  be  sanctified  by  a  holy  resting,  even 
from  such  worldly  employments  and  recreations  as  are  lawful  on 
other  days,  and  is  to  be  spent  in  the  public  and  private  exercises 
of  God's  worship.  There  is  little  danger  now-a-days,  if  we  may 
be  allowed  to  predicate  of  what  men'sa  ctions  are  likely  to  be,  by 
the  sentiments  which  are  unfortunately  too  prevalent  in  many  places, 
and  which  seem  to  be  regarded  as  right  in  quarters  where  better  and 
wiser  opinions  ought  to  prevail ;  there  is  little  danger  that  men  will  ne- 
glect to  do  that  which  is  necessary  and  merciful  on  the  Sabbath  day, 
merely  because  it  is  the  Sabbath,  however  much  they  may  be  induced  to 
neglect  duties  of  the  nature  alluded  to  on  other  grounds.  The  tendency 
of  public  opinion  now  is,  not  merely  that  works  of  necessity  and  mercy 
may  be  performed,  but  that  almost  any  work  and  every  work  may  be 
executed  on  the  Sabbath,  provided  only  it  be,  in  some  way  or  other, 
different  from  the  business  of  the  other  days  of  the  week.  The  health 
of  the  body,  we  are  gravely  told,  is  to  be  consulted  by  recommending  a 
change  of  employment,  or  even  total  abstinence  from  labour  on  one  day 
in  seven  ;  but  the  health  of  the  soul,  its  progress  in  holiness,  and  its 
growing  aptitude  for  entering  heaven,  are  regarded  by  many  as  matters 
vastly  too  trifling  to  be  at  all  deserving  of  a  thought.  Men  are  to  be 
admonished,  it  would  appear,  to  adopt  every  means  whereby  the  strength 
of  the  constitution  is  to  be  preserved  and  increased,  but  the  preservation 
of  the  soul's  health,  and  its  increasing  sanctification  and  purity,  are  no 


114  FREE    CHURCH    PULPIT. 

longer  to  be  deemed  objects  worthy  of  the  consecration  of  a  separate  and 
distinct  day.  Now,  these  things  ought  not  so  to  be.  God  who  made 
man,  and  who  knows  what  is  in  him,  who  knows  his  proneness  to  live  by 
sight  rather  than  by  faith,  to  be  contented  with  the  fleeting  vanities  of 
time,  forgetful  all  the  while  of  the  great  and  enduring  realities  of  the 
world  to  come,  has,  in  manifest  wisdom  to  our  weakness,  commanded  us 
to  desist  for  one  day  in  each  week,  from  our  ordinary  occupations,  and 
to  keep  that  day  holy,  and  to  devote  it  to  his  service.  By  obeying  this 
commandment,  which  the  experience  of  every  man  who  has  made  the 
attempt  to  do  so,  will  tell  him  is  a  most  gracious  one,  the  continuity  of 
our  thoughts  is  broken  in  upon,  leisure  is  afforded  us  to  think,  the  Sab- 
bath is  a  breathing  time  for  the  soul,  on  it  the  emotions  which  too  often 
agitate,  and  the  fears  which  too  frequently  harass  the  best  and  the 
wisest  of  men,  are  not  unfrequently  lulled  asleep ;  and  would  we  only 
be  persuaded  to  employ  that  day,  which  our  merciful  and  gracious  Fa- 
ther has  provided  for  us,  as  we  might  and  ought,  our  souls  would  be 
refreshed  and  strengthened,  and  fitted  all  the  sooner  to  enter  on  the  en- 
joyment of  that  unending  rest  which  remaineth  for  the  people  of  God, 
and  of  which  the  restof  the  Christian  on  the  Sabbath  of  his  Lord,  is  at 
once  the  foretaste  and  the  type.  We  pause  not  to  consider  now  the 
other  advantages  which  flow  from  the  observance  of  the  Sabbath,  but 
reminding  you  that  we  not  merely  are  recommended,  but  are  command- 
ed, are  ealled  on,  under  the  most  solemn  sanctions,  to  reverence  it  and 
keep  it  holy,  we  proceed  with  the  remaining  verses  of  the  text. 

Verse  10th,  "  And,  looking  round  upon  them  all,  he  said  unto  the 
man,  stretch  forth  thine  hand  :  and  he  did  so,  and  his  hand  was  restored 
whole  as  the  other."  In  the  parallel  passage,  as  recorded  by  Mark  in 
the  third  chapter  of  his  gospel,  we  read  that,  before  addressing  the 
cripple,  Jesus  looked  round  about  them  with  anger,  being  grieved  for  the 
hardness  of  their  hearts.  When  we  remember  who  our  Saviour  was, 
though  in  the  form  of  man,  yet  very  God,  and  therefore  able  to  mea- 
sure and  guage  the  misery  and  wretchedness  of  those  who  rejected  the 
salvation  which  he  brought,  and  read  that  on  this  occasion  he  grieved 
for  them,  we  may,  in  a  measure,  be  better  able  to  form  some  conception 
of  the  fearful!  doom  that  awaits  transgressors,  by  witnessing  the  effect 
thus  produced  by  the  contemplation  of  it  on  him.  Will  the  stout- 
hearted among  men  be  able  to  endure  that  punishment,  to  think  of  which 
as  impending  over  them  excited  the  compassion  of  the  Saviour  ?  Will 
they  be  able  to  witness  unmoved  the  fierceness  of  that  wrath,  and  to 
bear  those  woes  which  God  Almighty  has  denounced  against  those  who 
will  not  have  him  to  rule  over  them,  the  prospect  of  which  called  forth 
such  emotions  in  the  holy  human  soul  of  Christ  ?  It  was  a  desire  to  save- 


REV.  J.  R.  OMOND.  115 

men  from  the  punishment  which  their  iniquity  so  richly  merited,  that 
actuated  the  Saviour  to  suffer  and  to  die  for  them  ;  and  it  was  the  sight 
of  them  madly  bent  on  their  own  destruction  which,  on  the  occasion  re- 
lated in  the  text,  as  on  other  occasions,  excited  in  him  those  feelings  of 
compassion,  which  were  not  the  less  real,  that  we  cannot  enter  into  their 
depths  nor  conceive  of  their  intensity.  But  in  thinking  of  the  wrath  to 
be  revealed,  whether  we  regard  it  as  a  motive  to  stir  us  up  to  work  out 
our  own  salvation,  or  as  a  reason  why  we  should  use  every  effort  to  tell 
the  perishing  sinners  of  this  world  that  there  is  a  Saviour,  let  us  never 
forget,  that  the  contemplation  of  that  wrath  called  forth  the  compassion 
of  him  in  whom  dwelt  all  the  fulness  of  the  Godhead  bodily.  And  let 
us  not  conceive  amiss,  as  we  are  too  apt  to  do,  of  the  Redeemer's  tears 
wept  over  lost  souls.  We  are  ready  to  think  less  of  thi3  sorrow  than 
we  ought  to  do,  and  that  for  this  very  palpable  reason.  When  we  hear 
a  man  lamenting  and  grieving  because  of  misery  which  he  has  it  in  his 
power  to  relieve,  but  fails  to  do  so,  we  at  once  conclude  that  his  sorrow 
is  not  real ;  and  though  few  men,  if  any,  would  dare,  in  express  terms, 
to  say  that  Christ's  sorrow  was  anything  but  real,  still  the  thought  will 
find  harbouring  in  many  a  bosom ;  he  was  God,  very  God,  possessed  of 
all  power  in  heaven  and  on  earth,  and  over  the  hard  and  obdurate 
hearts  of  sinners,  and  therefore  he  might,  if  he  would,  have  saved  them. 
Xow,  if  we  apply  this  reasoning  to  the  conduct  of  men,  it  is  unanswer- 
able ;  when  they  may  relieve  suffering  and  ward  off  misery,  and  do  it 
not,  their  grief  for  that  misery  cannot  be  genuine — but  God's  ways  are 
not  as  our  ways,  and  his  thoughts  are  not  as  our  thoughts,  and  we  are 
not  to  apply  to  his  high  and  holy  procedure  the  rules  whereby  we  try 
the  actions  of  our  fellow- creatures.  Christ,  being  God,  might  have 
saved  all  men,  he  might  have  softened  and  renewed  the  hearts  of  the 
Pharisees  who  watched  him,  as  easily  as  he  healed  the  withered  arm, 
but  he  did  it  not.  His  compassion  was  excited  when  he  saw  their 
folly  ;  he  was  grieved  for  the  hardness  of  their  hearts,  but  are  we,  be- 
cause that  compassion  did  not  prompt  him  to  exert  a  divine  influence 
for  their  conversion,  are  we  to  think  the  less  of  its  reality  and  its  depth  ? 
Xo,  and  that  just  because  he  was  God.  Being  God  and  not  man,  he  might 
have  put  forth  a  saving  energy — being  God  and  not  man,  we  are  not  to 
think  amiss  of  his  compassion,  because  he  did  not  put  it  forth.  And,  oh 
then,  when  tempted  to  fall  into  iniquity  yourselves,  or  to  continue  yet 
a  little  longer  without  drawing  nigh  to  that  fountain  which  has  been 
opened  for  sin  and  for  uncleanness — when  wearied  with  the  contradiction 
of  sinners,  and  dispirited  by  their  refusal  to  follow  your  advice  and  ex- 
ample, to  betake  themselves  to  the  Saviour — when  hard  set  by  tempta- 
tions on  every  side,  and  all  but  weighed  down  by  the  powerof  indwelling 


116  FREE  CHURCH  PULPIT, 

corruption  ;  then  think  that  the  Saviour,  who  knew  what  was  in  store  for 
the  impenitent  and  rebellious,  could  not  contemplate  their  doom  without 
feelings  of  acutest  compassion — could  not  witness  them  stretching  out  their 
hands  against  God,  and  strengthening  themselves  against  the  Almighty, 
and  running  upon  the  thick  bosses  of  his  buckler,  without  deepest  sor- 
row and  commiseration — think  of  this,  and  strive  manfully  as  they  who 
contend  for  a  crown  of  glory,  and  resist  the  devil  till  he  flee  from  you, 
and  till  victory  be  yours. 

Another  great  lesson  which  we  learn  from  the  text  is,  the  advan- 
tages derived  from  attendance  on  the  public  ordinances  of  religion.  It 
was  on  the  Sabbath  day,  and  in  the  synagogue,  that  the  Saviour  met 
the  man  with  the  withered  hand.  It  is  probable  that  the  same  indi- 
vidual had  seen  the  Lord  on  other  occasions.  He  may  even  have  wit- 
nessed the  miraculous  cures  effected  on  others,  but  hitherto  his  limb 
had  remained  useless  and  inefficient ;  on  this  day,  however,  he  called 
forth  the  compassion  of  the  great  Physician,  and  his  hand  was  restored 
whole  unto  him.  Many,  probably,  can  trace  their  first  impressions  of 
divine  truth  to  what  they  heard  in  the  house  of  God ;  and  all  who 
have  experienced  a  sa  ving  change  at  all,  must  be  conscious  of  the  bene- 
fits which  have  flowed  to  them  from  observing  the  command,  not  to 
neglect  the  assembling  of  themselves  together.  Where  two  or  three  are 
gathered  together  in  Christ's  name,  he  has  promised  to  be  in  the  midst 
of  them,  to  bless  them  and  to  do  them  good  ;  and  though  he  is  not  a  God 
confined  to  places,  or  restricted  to  any  particular  ordinance  in  meeting 
those  whom  he  has  chosen  to  be  his  own,  still  it  is  his  command  that  we 
come  together  to  praise  him  for  his  wonderful  love — to  implore  his 
forgiveness  and  his  favour — to  learn  his  will,  and  to  take  counsel  with 
those  who  are  walking  towards  Zion.  And  if,  therefore,  we  heedlessly 
allow  insufficient  causes,  or  idle  pretences,  to  detain  us  from  his  house 
and  the  meeting  of  his  people,  we  have  no  right  to  expect  that  he  will 
send  forth  his  light  and  his  truth,  to  lead  us  as  it  were  by  force  to  his 
holy  hill  and  to  his  tabernacle.  On  the  contrary,  there  is  every  reason 
to  fear  that  we  shall  be  left  still  more  to  the  guidance  of  our  own  way- 
ward wills,  and  shall  be  permitted  to  wander  still  farther  into  the  paths 
of  error  and  iniquity.  The  experience  of  many  will  testify  that  they 
have  sometimes  entered  the  house  of  prayer  disspirited  and  in  sorrow,  and 
have  been  enabled  to  go  away  rejoicing  ;  that  when  they  came  in  per- 
plexity and  bewildered  in  doubts,  God  has  been  pleased  to  dissipate 
those  doubts,  and  to  shew  them  what  is  truth,  and  to  enable  them  to  ad- 
here thereto.  The  Saviour  of  men,  who  entered  their  synagogues  while 
he  was  yet  a  sojourner  among  them,  and  there  instructed  them  in  the 
knowledge  of  those  things  which  pertain  to  the  kingdom  of  God,  still 


REV.  J.  R.  OMOND. 


117 


meets  his  people  while  engaged  in  his  worship,  reveals  himself  to  them, 
and  fills  their  hearts  with  peace  and  love.  And  why  will  any  deprive 
themselves  of  this  unspeakable  advantage  ?  Is  it  because  they  under- 
value the  blessing  ?  Is  it  because  they  are  already  sufficiently  happy  ? 
Or  is  it  not  rather  from  a  dread  of  really  holding  communion  with  the 
Father  of  their  spirits,  in  the  public  services  of  the  sanctuary,  because 
they  are  conscious,  that  by  so  doing  they  would  be  brought  nigh  unto 
him  in  a  manner  which  they  have  never  yet  experienced,  and  for  which 
they  have  no  relish  ;  and  if  this  be  so,  are  they  not  pronouncing  on  their 
own  conduct  the  most  fearful  sentence  of  condemnation  ? 

Having,  then,  thus  attempted  to  direct  your  attention  to  the  circum- 
stances attending  the  performance  of  the  miracle  related  in  the  text,  let 
us  next,  and  very  briefly,  attend  to  the  effect  thereby  produced  on  the 
Pharisees.  In  verse  11th,  we  read,  that  "  They  were  filled  with  mad- 
ness, and  communed  one  with  another  what  they  might  do  to  Jesus." 
Maddened  with  the  defeat  which  they  had  just  sustained — silenced  but 
not  satisfied  by  the  Saviour's  reasoning,  that  to  heal  the  poor  sufferer 
was  to  do  good,  and  was  not  therefore  to  break  the  law  of  the  Sabbath — 
their  rage  knew  no  bounds,  and  they  were  tempted  to  consider  how  they 
could  possibly  remove  one  whose  whole  life  was  a  condemnation  of  their 
vain  and  self-righteous  pretensions.  It  is  a  common  and  just  remark, 
that  individuals  who  have  had  the  benefit  of  early  religious  instruction, 
when  they  do  overleap  the  barriers  which  education  and  their  previous 
conduct  have  reared  to  preserve  them  from  the  contamination  of  vice, 
not  unfrequently  plunge  deeper  into  guilt,  and  disgrace  themselves  by  a 
more  profligate  course  of  life  than  do  those  persons  who  have  never  en- 
joyed the  like  advantages  ;  and  the  reason  is,  that  before  they  can  get 
the  better  of  their  early  impressions,  they  must  undergo  such  a  process 
of  hardening,  and  must  contrive,  in  some  one  way  or  other,  to  silence  the 
reproaches  of  conscience  so  effectually,  that  this  inward  monitor  seldom 
or  ever  interferes  with  their  downward  career  thereafter.  The  greater 
the  struggle  is  at  first,  the  less  probability  is  there  that  it  will  ever  be 
renewed  at  a  future  period.  And  in  like  manner,  when  they  who  are 
brought  into  contact  with  men  eminent  for  their  piety  and  Christian  at- 
tainments, persist  in  withstanding  the  influence  of  these,  and  continue 
to  oppose  them,  they  do  such  violence  to  their  whole  moral  nature,  that 
the  evil  which  is  in  them  is  permitted  to  rage  more  furiously  than  ever. 
And  thus  it  happened  with  the  Pharisees  in  the  days  of  our  Lord's  ap- 
pearance among  them.  They  would  not  imitate  his  example,  and  con- 
form their  conduct  to  his,  all  pure  and  peaceable  and  holy  as  it  was. 
They  saw  the  miracles  which  he  did — they  never  dreamt  of  questioning 


118  FREE  CHURCH  PULPIT. 

their  reality,  but,  bent  on  their  own  wicked  course,  they  resisted  the 
force  of  the  argument  which  was  thus  afforded,  that  he  was  indeed  a 
teacher  sent  from  God,  and  was  therefore  one  whom  they  should  reve- 
rence and  obey.  The  lesson  which  their  mad  infatuation  reads  to  us, 
is  a  very  important  one.  It  tells  us  not  merely  that  they  are  unreason- 
able and  perverse  who  say,  that  had  they  sufficient  evidence  that  Chris- 
tianity were  indeed  a  revelation  from  heaven,  they  would  then  submit  to 
its  requirements ;  but  it  shews  us  also  how  deep-seated — how  malignant 
is  the  sin  of  the  human  heart,  which  can  prompt  men  at  once  to  resist, 
and  withstand,  and  seek  to  destroy  their  best  friend.  Let  this  considera- 
tion, the  remembrance  that  there  dwells  in  the  bosom  of  each  one  of  us  by 
nature,  such  an  hostility  to  God,  and  to  that  holiness  without  which  no  man 
shall  see  him — enhance,  as  it  well  may,  our  love  to  the  Redeemer,  who, 
by  his  sufferings  and  death,  has  purchased  for  his  people  victory  over 
this  foe,  and  has  promised  to  give  them  eventually  complete  and  entire 
deliverance  from  its  pollution.  And  let  those  who  have  never  yet  fled 
unto  Christ  for  refuge,  consider  how  great  their  peril  must  be,  seeing 
they  carry  about  with  them  at  all  times,  and  that  too  forming  a  part 
of  their  very  nature,  a  principle  which,  if  not  checked,  and  kept  under, 
and  subdued  by  the  grace  of  God,  will  ever  be  acquiring  more  strength, 
and  a  greater  ascendency  over  them,  and  which  completely  unfits  them 
for  participating  in  the  joys  of  heaven,  and  holding  communion  with 
God,  ho  is  above  all    . 


(    119     ) 


LECTURE    X. 

GLORYING  IN  THE  CllOSS  OF  CHRIST. 

BY  THE  REV.  JOHN  PHILIP,  FORDOUN. 

"  But  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ,  by  whom 
the  world  is  crucified  unto  mc,  and  I  unto  the  world." — Galatians  vi.  14. 

These,  my  brethren,  may  appear  to  many  of  you  to  be  high-sounding 
words,  suitable  enough  as  coming  from  the  great  Apostle  of  the  Gentiles, 
but  by  no  means  expressive  of  the  feelings  entertained  by  the  majority 
of  Christians  now-a-days.  True,  brethren,  if  under  the  appellation  of 
Christians,  you  embrace  all  those  who  assume  to  themselves  that  name, 
or  who  make  a  profession  of  Christianity,  these  words  will  indeed  find 
a  response  but  in  few  hearts.  Taking  that  term,  however,  in  its  original 
and  proper  acceptation,  viz.,  as  applicable  to  those  who  are  indeed 
Christ's — his,  not  in  name  but  in  reality — we  affirm  that  every  Christian 
must  of  necessity  be  ready,  in  substance  at  least,  to  adopt  the  language 
of  the  Apostle  as  his  own,  and  that  the  refusal  or  felt  incompetency  on 
the  part  of  any  to  do  so  just  proves  that  this  name  does  not  properly 
belong  to  them,  that  they  are  as  yet  Christless,  and  therefore  without 
God  and  without  hope  in  the  world. 

Brethren,  how  stands  the  matter  with  you?  Does  the  language  of 
the  Apostle  find  a  response  in  your  breasts  ?  Is  it  in  any  degree  ex- 
pressive of  your  feelings  ?  Is  there  one  chord  of  your  hearts  that  vibrates 
in  unison  with  it  ?  Perhaps  you  will  be  better  able  to  answer  the  above 
questions  when  once  I  have  explained  to  you  the  meaning  of  the  Apostle's 
language.  In  order  to  do  this  I  shall  first  direct  your  attention  to  the 
cross  of  Christ  as  the  subject  of  the  Apostle's  glorying  ;  secondly,  to  the 
nature  and  description  of  his  feelings  towards  that  cross,  as  implied  in 
the  words,  "  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ;"  and,  thirdly  and  lastly,  to  some  of  the  grounds  of  his 
glorying  in  the  cross,  and  especially  to  the  one  which  seems  to  be  pointed 
at  in  the  words,  "  by  whom  the  world  is  crucified  unto  me  and  I  unto 
the  world  ;"  or,  as  it  might  rather  be  rendered,  by  which,  viz.  by  the  cross, 
the  world  is  crucified  unto  me  and  I  unto  the  world. 


120  FREE  CHURCH  PULPIT. 

I.  Let  us  .look  for  a  very  little  to  the  expression,  "  the  cross  of 
Christ.''  This,  my  brethren,  has  different  meanings  in  Scripture  ;  some- 
times it  signifies  simply  the  wooden  cross  to  which  our  Saviour  was  nail- 
ed— the  accursed  tree  on  which  he  hung.  This  is  its  most  simple  and 
literal  meaning.  Sometimes,  again,  it  is  used  in  a  figurative  sense,  to 
signify  those  sufferings  which  our  Saviour  endured  on  the  cross — the 
death  which  he  died  on  it.  In  a  wider  sense  still,  it  is  employed  to 
designate  the  whole  of  his  sufferings  both  of  his  life  and  death,  of  which 
sufferings  his  death  was  the  consummation.  Lastly,  the  expression  is 
not  unfrequently  used  to  denote  the  doctrine  of  Christ's  cross  ;  in  other 
words,  the  way  of  salvation  through  a  crucified  Saviour  ;  and  it  is  in  this 
sense  chiefly  that  we  are  to  understand  it  in  the  verse  before  us.  It 
was  not,  you  will  perceive,  the  sufferings  of  Christ  considered  in  them- 
selves that  the  Apostle  gloried  in  ;  the  consideration  of  these  we  believe 
cost  him  many  a  tear  ;  but  it  was  the  end  which  these  sufferings  had 
answered — the  opening  up  of  a  way  for  fallen  man  whereby  he  might 
return  and  find  favour  with  God — the  throwing  down  of  the  barrier 
which  sin  had  erected  between  the  holy  God  and  the  sinner — and  the 
paving  a  channel  for  the  free  egress  of  God's  mercy  and  love ;  in  short, 
it  was  the  grand  doctrine  of  the  Atonement — the  great  plan  of  salvation 
through  a  crucified  Saviour,  in  all  its  exceeding  length  and  breadth,  in 
all  its  fulness,  in  all  its  parts  ;  it  was  this  that  formed  the  subject  of  the 
Apostle's  glorying. 

II.  Let  us  consider  the  nature  and  description  of  Paul's  feelings  to 
wards  the  cross  of  Christ.  "God  forbid,"  he  says,  "  that  I  should  glory, 
save  in  the  cross  of  our  Lord  Jesus  Christ."  You  all  know,  my  brethren, 
what  it  is  to  glory  in  any  object.  It  is  just  to  have  a  very  high  esteem  for 
it.  For  example,  if  we  speak  of  a  man  glorying  in  his  good  name,  his 
riches  or  his  friends,  we  just  mean  that  he  esteems  these  things  very 
highly,  that  he  sets  a  great  value  upon  them.  The  consequence  is,  that 
he  thinks  and  talks  continually  about  them,  and  nothing  sooner  excites 
his  indignation  than  to  hear  them  undervalued  or  dispraised.  When 
Paul  says,  then,  that  he  gloried  in  the  cross  of  Christ,  you  are  simply  to 
understand  him  as  meaning  that  he  placed  a  high  value  upon  it,  that  he 
prized  it  greatly.  The  consequence  was,  that  that  cross  was  the  all- 
engrossing  theme  of  his  meditation,  his  conversation,  and  his  preaching. 
Hence  it  was,  that  he  determined  to  know  nothing  among  the  Corinthians, 
save  Jesus  Christ  and  him  crucified.  Hence  it  was  that  his  epistles,  which 
naturally  took  their  colouring  from  his  thoughts,  were  so  much  occupied 
with  setting  forth  a  crucified  Saviour.  Hence  it  was,  that  in  all  that  he 
did  and  spoke,  he  was  ever  on  his  guard,  lest  the  cross  of  Christ  should  be 


REV.  JOHN  PHILIP.  121 

made  of  none  effect.  Hence  also  it  was  that  he  felt  so  keenly  when  he 
saw  that  cross  despised  or  lightly  esteemed  by  others.  "  Many,''  he  says, 
when  writing  to  the  Philippians,  "  many  walk  of  whom  I  have  told  you 
often,  and  now  tell  you  even  weeping,  that  they  are  the  enemies  of  the 
cross  of  Christ.'' 

Observe,  however,  more  closely  the  nature  of  the  Apostle's  glorying, 
as  described  in  the  text :  "  God  forbid  that  I  should  glory,  save  in  the 
the  cross  of  our  Lord  Jesus  Christ."  This  shews  his  glorying  in  the 
cross  to  have  bsen  an  exclusive  glorying.  The  cross  not  only  appeared 
to  him  as  an  object  worthy  of  esteem,  but  it  appeared  to  him  as  the  only 
such  object.  We  often  see  men  taken  up  with  several  objects  at  once. 
No  doubt  there  cannot  well  be  more  than  one  object  on  which  the  mind 
is  supremely  set,  but  there  may  be  others  on  which  a  considerable  share 
of  attention  is  at  the  same  time  bestowed,  and  for  which  a  strong  attach- 
ment is  also  conceived.  But  with  Paul  the  cross  was  his  all  in  all. 
It  was  so  estimable  an  object  in  his  eyes  that  he  could  not  afford  to  waste 
one  affection  or  one  thought  upon  anything  else.  It  filled  his  whole 
6oul;  it  displaced  and  shut  out  every  lesser  object.  Some  of  the  Judaiz- 
ing  teachers  among  the  Galatians,  while  professing  Christianity,  were 
yet  glorying  more  in  some  of  the  institutions  of  the  law,  and  in  the 
proselytes  they  made,  than  in  the  grand  doctrines  of  the  cross  ;  and  Paul, 
with  special  reference  to  these,  says  in  the  text,  "  God  forbid  that  / 
should  glory,  save  in  the  cross.''  Do  not  suppose  by  this  that  Paul  meant 
to  undervalue  the  Mosaic  institutions,  or  that  he  saw  no  excellency  or  glory 
in  them.  He  appreciated  them  highly,  and  speaks  of  the  ministration  to 
which  they  belonged  as  a  glorious  ministration.  But  seeing  that  these 
institutions  were  appointed  but  as  shadows  of  good  things  to  come,  and 
that  the  substance  itself  was  now  before  his  eyes,  he  determined  to  glory 
in  that  and  in  that  only.  Even  that  which  was  made  glorious,  he  says  in 
one  passage,  had  no  glory  in  this  respect  by  reason  of  the  glory  that  ex- 
celleth  ;  for  if  that  which  is  done  away  is  glorious,  much  more  that  which 
remaineth  is  glorious.  The  glory  of  the  cross  appeared  to  him  so  great 
as  to  eclipse  every  other  object.  Although,  as  the  Scriptures  say,  there 
is  one  glory  in  the  sun,  and  another  glory  in  the  moon,  and  another  glory 
in  the  stars,  for  one  star  differeth  from  another  star  in  glory  ;  J  et  such  is 
the  superlative  glory  of  the  sun,  that  when  once  it  has  risen  and  attained 
its  meridian  splendour,  all  those  lesser  lights  disappear.  And  so  it  was 
in  the  case  of  Paul ;  he  saw  a  glory  in  all  the  former  institutions  of  the 
law — in  all  those  luminaries  which  shed  such  lustre  upon  the  Old  Testament 
church  ;  but  when  the  Sun  of  righteousness  arose,  and  when  on  Calvary's 
cross  that  Sun  attained  its  noon-tide  splendour  never  more  to  set,  then 
those  luminaries  disappeared,  or  became  but  as  specks  in  the  heavens. 

No.  115 — Lect.  10.  vol.  in. 


122  FREE  CHURCH  PULPIT. 

But  did  Paul,  you  will  perhaps  say,  glory  in  nothing  but  the  cross  of 
Christ?  In  nothing,  my  brethren,  except  so  far  as  it  was  illustrated  or 
irradiated  by  its  glory.  He  gloried  in  his  infirmities.  "  If  I  must 
needs  glory''  he  says,  "  I  will  glory  of  the  things  which  concern  mine 
infirmities."  But  the  reason  why  he  did  so  was,  as  he  tells  us,  that  the 
power  of  Christ  might  rest  upon  him.  He  rejoiced  in  his  sufferings, 
but  it  was  because  in  them  he  was  filling  up  what  was  behind  of  the 
afflictions  of  Christ  for  his  body's  sake  the  Church.  He  rejoiced  in 
tribulations ;  but  it  was  because  he  felt  that  the  greater  the  darkness 
and  distress  which  surrounded  him,  the  more  sweetly  and  powerfully  did 
the  beams  of  his  Saviour's  glory  pour  in  upon  his  soul.  He  likewise 
gloried  in  his  converts ;  for  when  writing  to  the  Thessalonians  he  says, 
"  Ye  are  our  glory  and  our  joy  ;"  but  he  did  so  because  in  them  and  all 
such,  he  saw  the  power  of  the  cross  of  Christ  illustriously  displayed  ; 
because  he  saw  in  them  the  trophies  of  redeeming  love.  Thus  you  will 
find,  my  brethren,  that  everything  in  which  the  Apostle  gloried,  had  a 
special  reference  to  and  bearing  upon  the  cross  ;  and  that  the  attraction 
which  any  object  did  hold  out  to  him,  arose  solely  from  the  light  which 
it  borrowed  from  that  source.  We  may  well  say,  then,  that  his  glorying 
was  an  exclusive  glorying.  Hear  what  he  says  in  his  epistle  to  the 
Philippians,  "Doubtless,  I  count  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord ;  for  whom  I  have  suffered 
the  loss  of  all  things,  and  do  count  them  but  duny  that  I  may  win 
Christ." 

What  a  mighty  change  was  this  which  had  come  across  the  Apostle's 
feelings  !  Once  he  gloried  in  the  zeal  which  he  had  displayed  in  perse- 
cuting the  church  ;  once  he  prided  himself  in  the  learning  which  he  had 
acquired  at  the  feet  of  Gamaliel ;  once  he  boasted  of  his  blameless  con- 
duct, touching  the  righteousness  of  the  law.  Now  all  these  things  ap- 
peared to  him  not  only  as  unworthy  of  being  gloried  in,  but  as  constituting 
his  greatest  shame.  The  light  which  shone  round  about  him  on  his  way  to 
Damascus,  had  revealed  something  to  his  soul  which  made  the  whole  of  his 
previous  life  wear  an  aspect  of  the  most  hideous  character.  That  some- 
thing, brethren,  was  none  other  than  the  cross  of  Christ.  From  that 
moment  his  views  and  feelings  became  completely  altered.  Instead  of 
glorying  any  longer  in  his  persecuting  zeal,  he  now  took  pleasure  in  being 
persecuted  himself,  as  he  tells  us,  for  Christ's  sake  ;  instead  of  vaunting 
himself  on  his  superior  attainments,  he  was  content  to  become  a  fool,  if  so 
being  he  might  attain  to  the  knowledge  of  Christ;  and  instead  of  build- 
ing himself  up  any  longer  in  his  own  fancied  righteousness,  he  hesitated 
not  to  style  himself  the  chief  of  sinners.  How  apparent  were  all  these 
feelings  both  in  his  life  and  conversation  !     His  glorying  in  the  cross 


REV.  JOHN  PHILIP.  123 

was  everywhere  conspicuous.  Whether  in  the  market  place  or  in  the 
synagogue — whether  before  the  promiscuous  assembly  or  the  learned 
sanhedrim — before  magistrates,  princes,  or  kings — he  shrunk  not  from 
confessing  Christ  or  from  preaching  his  gospel.  "  I  am  not  ashamed,' 
he  says,  "of  the  gospel  of  Christ."  Wherever  he  went  he  carried  with 
him  the  savour  of  Christ's  name.  His  eye,  you  would  think,  had  con- 
tinually been  resting  on  Calvary's  cross. 

Brethren,  let  me  ask  whether  or  not  you  are  glorying  in  the  cross  of 
Christ  ?  Does  that  cross  appear  to  you  an  object  worthy  of  your  supreme 
regard  ?  Does  the  plan  of  salvation  through  a  crucified  Saviour  commend 
itself  to  you  above  every  other  ?  And  have  you  renounced  every  other  ? 
Have  you  come  out  of  yourselves  and  your  own  righteousness ;  and  do 
you  esteem  that  righteousness  as  but  a  filthy  rag  ?  Does  the  knowledge 
of  Christ  and  of  him  crucified,  possess  a  paramount  excellency  in  your 
eyes,  and  would  you  rather  possess  that  knowledge  than  all  riches  and 
honours?  Are  you  ready  to  confess  Christ  before  men,  and  do  you  re- 
joice when  you  find  an  opportunity  of  doing  so  ?  Do  you  confess  him 
among  your  enemies  as  well  as  among  your  friends  ?  Are  you  never 
ashamed  of  his  cross,  and  do  you  esteem  his  reproach  ?  Are  these  your 
feelings,  brethren  ?  or  is  this  the  direction  in  which  they  are  all  tending  ? 

III.  Let  us  now  point  out  some  of  the  grounds  of  the  Apostle's  glorying, 
especially  the  one  which  is  stated  in  the  text.  "  By  whom  (or  rather,  by 
which)  the  world  is  crucified  to  me  and  I  unto  the  world. "  We  might  state 
to  you,  my  friends,  many  grounds  which  the  Apostle,  in  common  with 
all  believers,  had  for  glorying  in  the  cross  of  Christ.  Notwithstanding 
the  ignominy  and  shame  usually  attached  to  the  death  of  the  cross,  there 
was  something  transcendantly  glorious  in  the  death  of  Christ.  Never 
were  the  divine  perfections  so  conspicuously  displayed  as  in  that  event. 
Never  was  the  love  of  God  so  signally  manifested  as  when  he  bruised 
the  son  of  his  love.  Never  were  his  holiness  and  justice  arrayed  in 
such  terrible  majesty  as  when  he  gave  forth  the  summons,  "  Awake,  O 
sword,  against  my  Shepherd,  and  against  the  man  that  is  my  fellow." 
Never  was  the  mercy  of  God  clothed  in  such  attractive  garb  as  when  he 
laid  upon  Christ  the  iniquity  of  us  all.  Mercy  and  truth  did  indeed 
meet  together,  righteousness  and  peace  embraced  each  other.  Never, 
my  friends,  was  the  universe  of  God  the  witness  of  such  a  glorious  scene 
as  was  enacted  on  Calvary's  cross.  There  did  all  the  perfections  and 
attributes  of  God  meet,  as  if  in  one  grand  focus,  in  one  harmonious  con- 
cert. There  was  his  holy  and  righteous  law  magnified  and  made  hon- 
ourable ;  there  were  its  high  claims  satisfied.  There  was  sin  made 
an  end  of,  and  an  everlasting  righteousness  brought  in.      There  did 


124  FREE  CHURCH  PULPIT. 

death  receive  its  death  ;  there  were  the  principalities  and  powers  of  hell 
spoiled.  There  were  heaven  and  earth  made  friends  ;  there,  at  least,  was 
the  wall  of  separation  between  them  broken  down  ;  there  an  universal 
amnesty  was  proclaimed.  Well,  then,  might  the  Apostle  have  gloried 
in  the  cross  of  Christ  on  these  accounts,  and  we  believe  he  did  so  glory. 
And  we  doubt  not  but  he  so  glories  still ;  aye,  glories  with  a  transport  and 
joy  far  greater  than  he  could  do  upon  earth,  because  now  those  mysteries 
of  redemption  are  beheld  by  him,  not  through  a  glass  darkly,  but  as  it 
were  with  open  face.  But  there  were  yet  other  reasons  which  might 
have  led  the  Apostle  to  glory  in  the  cross  of  Christ.  The  mighty 
changes  which  the  preaching  of  that  cross  had  produced,  the  wonderful 
effects  which  it  had  wrought  on  a  dark  and  benighted  world,  might  well 
have  made  him  glory  in  its  behalf.  Was  it  not,  my  friends,  a  ground 
of  glorying  to  see  the  most  inveterate  and  deep-rooted  enmity  slain  by 
it  ?  the  most  debasing  lusts  and  passions  eradicated  by  it  ?  the  most  abo- 
minable superstitions  overthrown  by  it  ?  and  the  most  lovely  and  attrac- 
tive graces  made  to  grow  and  nourish  in  their  stead  ?  Was  it  net  a 
glorious  sight  to  see  one  citadel  of  Satan  after  another  crumbling  into 
ruins  ?  to  see  one  after  another  of  his  wretched  slaves  emancipated  from 
his  yoke  ?  to  see  one  after  another  of  the  poor,  perishing  sons  of  Adam 
made  the  sons  of  the  living  God  ?  Was  it  not  a  glorious  sight  to  see  the 
wilderness  and  solitary  place  made  glad,  and  the  desert  rejoicing  and 
blossoming  as  the  rose  ?  to  see  the  parched  ground  becoming  a  pool,  and 
the  thirsty  land  turned  into  springs  of  water  ?  Yet  such  were  some  of 
the  effects  of  the  preaching  of  the  cross,  and  such,  we  believe,  were  some 
of  the  grounds  why  the  Apostle  gloried  in  that  cross.  Nay,  we  not  only 
believe,  but  we  know  that  on  these  grounds  he  did  glory.  "I  am  not 
ashamed,"  he  says  in  his  Epistle  to  the  Romans,  "of  the  gospel  of  Christ, 
for  it  is  the  power  of  God  unto  salvation  to  every  one  that  believeth,  to  the 
Jew  first  and  also  to  the  Greek."  And  you  remember  we  heard  him  saying 
to  his  converts  among  the  Thessalonians,  '•  Ye  are  our  glory  and  our  joy." 
Also  in  the  fifteenth  chapter  of  Romans,  when  speaking  of  himself  as  the 
minister  of  the  Gentiles,  he  says,  "  I  have  therefore  whereof  I  may  glory 
through  Jesus  Christ  in  those  things  which  pertain  to  God."  But  while 
the  Apostle  thus  gloried  in  the  effects  produced  by  the  cross  upon  others, 
his  glorying  as  mentioned  in  the  text  seems  to  have  had  especial  reference 
to  the  effects  it  produced  upon  himself.  "  By  which,"  he  says,  the  world 
is  crucified  unto  me  and  I  unto  the  world."  This  language,  brethren,  is 
worthy  of  your  most  attentive  consideration.  Once  the  world  was  the 
Apostle's  all ;  once  its  gaudy  pleasures,  its  tinselled  joys,  and  its  fawn- 
ing friendships,  were  all  his  boast  and  glory.  Now  it  appeared  to  him 
as  a  poor,  empty,  shrivelled,  dying  thing.     Now  its  pleasures  had  be- 


REV.  JOHN  PHILir.  125 

come  tasteless  and  insipid  ;  its  friendships  cold  and  uninviting,  yea  utterly 
repulsive.  Its  favours  no  longer  allured,  and  its  hatred  no  longer 
terrified  him.  Now  it  possessed  no  more  attractions  in  his  eyes  than 
would  the  countenance  of  a  crucified  person,  blackened  and  distorted  by 
the  agonies  of  death,  in  the  eyes  of  the  surrounding  spectators ;  or,  if  it 
did  yet  retain  any,  the  least  hold  of  his  affections,  that  hold  was  daily 
loosening  and  would  soon  be  snapt  asunder  for  ever.  But  what  was  it 
that  produced  such  a  change  as  this  upon  the  aspect  of  the  world  to  him  ? 
It  was  just,  my  brethren,  the  cross  of  Christ.  No  sooner  was  it  beheld 
by  him  than  the  world  lost  its  charms.  The  light  which  shone  from  the 
cross  at  once  revealed  to  him  the  true  nature  of  all  earthly  things  ;  it 
shewed  him  a  hideousness  and  ugliness  in  them  that  he  had  never  dis- 
cerned before.  Many  things  you  know  appear  smooth  and  beautiful  in 
the  dark,  but  once  let  in  the  light  upon  them,  and  they  immediately  wear 
a  very  different  aspect.  So  it  was  in  the  case  of  Paul.  He  thought  at 
one  time  that  the  world  was  all  fair  and  lovely,  because  he  viewed  it 
through  a  thick  and  darkening  medium,  the  vale  of  unbelief.  But  when 
that  veil  was  taken  away,  and  when  the  flood  of  light  which  streams  from 
Calvary's  cross  was  let  in  upon  his  soul,  what  a  changed  aspect  did  the 
once  lovely  scene  begin  to  wear  ?  How  many  asperities  then  rose  up 
to  view  ?  how  many  filthy  spots  were  then  discerned  ?  how  many  recep- 
tacles of  putrefaction  were  then  laid  open  ?  how  many  noxious  vapours 
and  exhalations  were  there  seen  rising  up  on  every  side  ?  It  then  ap- 
peared to  him  no  better  than  a  great  charnel-house,  a  valley  full  of 
dead  men's  bones — a  moral  waste — a  land  of  darkness,  as  darkness  it- 
self. 

But  this  was  not  the  only  effect  which  the  cross  of  Christ  produced 
on  him.  It  not  only  made  the  world  dead  to  him,  but  him  likewise  dead 
to  the  world,  "by  which  the  world  is  crucified  to  me  and  I  unto  the 
world."  Not  only  did  the  world  become  changed  to  him,  but  he  became 
changed  towards  it.  Not  only  did  it  lose  its  charms,  but  he  lost  his  de- 
sires after  it.  He  now  viewed  its  pleasures,  its  joys,  its  amusements, 
with  as  little  relish  and  delight  as  a  man  hanging  on  a  cross  would  view 
the  richest  delicacies  and  most  inviting  fruits  that  might  be  spread  out 
before  him.  The  current  of  his  affections  was  completely  changed,  and 
the  direction  they  had  taken  was  just  the  very  reverse  of  that  in  which 
they  had  formerly  been  flowing.  We  have  told  you,  my  brethren,  the 
reason  of  such  a  change.  It  was  no  sickening  disappointment  that  had 
chagrined  his  spirit ;  it  was  no  canker-worm  that  had  been  preying  upon 
his  heart  ;  it  was  no  fitful  dream  that  had  come  across  his  soul.  It  was 
just  the  very  same  cause  that  had  made  the  world  changed  to  him ;  it  was 
just  the  light  that  had  flashed  on  his  soul  from  the  cross  on  Calvary.    Ob- 


126  FREE  CHURCH  PULPIT. 

serve,  however,  how  that  light  operated  in  both  cases.  In  the  one  case, 
viz.  in  the  case  of  the  world,  it  operated  in  producing  the  change  by  the 
disclosure  which  it  made  of  its  hitherto  concealed  hut  pregnant  irapuri- 
•  ties ;  in  the  other,  viz.  in  the  case  of  the  Apostle  himself,  it  operated  in 
producing  the  change  by  the  disclosure  which  it  made  of  something  in- 
finitely more  glorious  than  all  that  the  world  could  give  ;  and  that  some- 
thing, brethren,  was  none  other  than  Christ  himself.  The  light  which 
shone  from  the  cross  answered  both  these  ends.  It  not  only  disclosed 
the  utter  worthlessness  of  the  world,  but  it  also  revealed  the  exceeding 
preciousness  of  Christ.  And  it  was  this  latter  sight  that  made  Paul 
dead  to  the  world.  Even  after  an  object  on  which  we  have  long  set  our 
hearts  has  been  discovered  to  be  unworthy  of  our  affections,  we  are  loath 
to  give  it  up  until  we  have  found  something  better.  At  the  very  same 
moment,  however,  that  Paul  became  sensible  of  the  utter  hollowness  of 
the  world,  his  eye  was  directed  to  something  which  he  saw  to  be  infi- 
nitely better  than  it  had  ever  appeared  to  be.  No  wonder,  then,  that  from 
that  moment  his  affections  should  have  been  alienated  from  the  world ; 
no  wonder  that  he  should  have  divorced  it ;  no  wonder  that  he  should  say, 
"  I  am  crucified  to  the  world." 

You  see  then,  my  brethren,  the  effects  which  the  cross  of  Christ  pro- 
duced upon  the  Apostle,  We  have  yet,  however,  to  enquire  how  it  was 
that  he  gloried  in  the  cross  because  of  those  effects  ;  in  other  words,  why 
did  he  glory  in  the  cross  of  Christ,  because  by  it  "  the  world  was  cruci- 
fied to  him  and  he  unto  the  world  ?"  The  answer  to  this  enquiry  may  be 
stated  in  a  single  sentence.  Paul  longed  to  be  like  Christ,  but  at  the  same 
time  he  felt  the  world  and  his  own  corrupt  heart  to  lie  like  insurmount- 
able objects  in  the  way ;  therefore  he  gloried  in  the  cross  because  it  cruci- 
fied them  both,  and,  as  it  were,  took  them  out  of  the  way.  While  the 
flesh  lusted  against  the  spirit,  he  could  not  do  the  things  that  he  would. 
He  could  not  soar  aloft  to  the  regions  of  purity  and  peace.  He  gloried 
then  in  the  cross,  because  it  crucified  the  flesh  with  its  affections  and 
lusts.  While  the  old  man  lived  and  reigned  within  him,  he  felt  as  if 
he  were  sold  under  sin.  He  rejoiced,  then,  in  the  cross  because  it  cruci- 
fied this  old  man  ;  knowing,  as  he  himself  says,  that  "  our  old  man  is 
crucified  with  Christ,  that  the  body  of  sin  might  be  destroyed,  that  hence- 
forth we  should  not  serve  sin,  for  he  that  is  dead  is  freed  from  sin." 

In  short,  my  brethren,  the  Apostle  gloried  in  the  cross  because  of  its 
sanctifying  power.  He  longed  to  be  holy,  because  it  was  thus,  and  thus 
only,  that  he  could  become  like  his  Saviour  ;  and  he  felt  the  cross  to  be 
a  most  powerful  engine,  powerful  through  the  working  of  the  Spirit,  for 
the  producing  of  holiness.  He  not  only  desired  that  he  might  be  found 
in  Christ,  not  having  his  own  righteousness,  but  that  which  is  through 


REV.  JOHN  PHILIP.  127 

the  faith  of  him,  the  righteousness  which  is  of  God  by  faith  ;  but  he 
also  desired  that  he  might  know  Christ,  and  the  power  of  his  resurrec- 
tion, and  the  fellowship  of  his  sufferings,  being  made  conformable  to 
his  death.  But  thus  conformable  he  could  not  be,  so  long  as  he  was 
conformed  unto  this  present  evil  world.  He  therefore  gloried  in  the 
cross  because  it  dissolved  not  only  the  attractions  which  the  world  pre- 
sented to  him,  but  also  the  love  which  he  entertained  for  it ;  because  it 
made  the  world  dead  to  him  and  him  dead  to  it.  Oh  the  blessed  effects 
which  this  death  produced!  "I  am  crucified  with  Christ,"  he  says, 
"  nevertheless  I  live  ;  yet  not  I,  but  Christ  liveth  in  me  ;  and  the  life 
which  I  now  live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me  and  gave  himself  for  me." 

Having  now,  dear  brethren,  endeavoured  to  give  you  an  idea  of 
the  Apostle's  feelings  as  described  in  the  text,  let  me  ask  you,  can  you 
appropriate  any  of  these  feelings  as  your  own  ?  I  already  asked  whether 
or  not  you  could  say  with  him  that  you  gloried  only  in  the  cross  of  Christ ; 
1  have  now  to  ask  you  whether  that  cross  has  produced  on  you  the 
effects  which  it  produced  on  him  ?  Has  it  crucified  the  world  to  you 
and  you  to  it  ?  Does  the  world  now  appear  to  you  a  poor,  worthless, 
dying  thing  ?  Has  it  lost  the  attractions  it  once  possessed  ?  Are  its 
simpering  joys  now  distasteful  to  you,  its  soothing  flatteries  now  a 
burden  to  your  soul?  Has  it  lost  alike  the  power  to  allure  and  to 
terrify  you  ?  Are  you  indifferent  alike  about  its  favour  and  its  frown  ? 
Put  your  hand  upon  your  heart  and  say  whether  or  not  this  be  indeed 
the  case  ?  Or  is  the  world  still  your  god — your  all  ?  Are  you  still 
worshipping  its  pleasures  or  its  riches  ?  Are  you  still  paying  court  to 
its  friendships,  still  revelling  in  its  licentious  joys  ?  Is  its  music  still 
pleasant  to  your  ear,  its  sweets  still  agreeable  to  j'our  taste  ?  Brethren, 
remember  they  that  are  Christ's  have  crucified  the  flesh  with  its  affec- 
tions and  lusts ;  they  have  escaped  the  corruptions  that  are  in  the  world 
through  lusts,  "  they  are  not  of  the  world,  even  as  Christ  was  not  of  the 
world."  Again  let  me  ask,  have  you  been  crucified  to  the  world  ? 
Are  you  dead,  or  at  least  are  you  dying,  daily  dying  to  it  ?  Does  your 
heart  no  longer  go  out  after  its  pleasures  ?  Are  you  sick  of  its  pomp  and 
parade  ?  Is  your  love  for  it  eradicated,  or  at  least  is  daily  getting 
colder  and  colder?  Brethren,  remember  "  if  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.''  "  For  all  that  is  in  the  world,  the 
lust  of  the«flesh,  and  the  lust  of  the  eye,  and  the  pride  of  life,  is  not  of  the 
Father  but  of  the  world."  Remember  the  character  of  Christ's  people. 
"  They  are  dead"  (viz.  to  the  world),  "  and  their  life  is  hid  with  Christ 
in  God.''  They  have  put  off  the  old  man  and  put  on  the  new — they  are 
renewed  in  the  spirit  of  their  minds.     They  are  crucified  with  Christ. 


128  FREE  CHURCH  PULPIT. 

I  have  but  one  other  question  to  put  to  you.  If  you  say  you 
are  glorying  in  the  cross  of  Christ,  what,  I  would  ask,  is  the  ground 
of  your  glorying?  Are  you  glorying  merely  because  that  cross  brings 
pardon  and  eternal  life  ;  because  it  delivers  from  wrath,  because  it 
raises  to  glory  ?  Are  these  your  only  or  your  chief  grounds  of  glory- 
ing in  it  ?  Or  can  you  at  the  same  time  take  up  the  ground  on  which 
the  Apostle's  glorying  seems  chiefly  to  have  rested,  and  say  that  you 
glory  in  the  cross  of  Christ  because  of  the  holiness  which  it  brings  ? 
Do  you  long  to  be  holy,  to  be  like  Christ  ?  Do  you  long  to  shake  off 
the  body  of  sin  ?  And  do  you  glory  in  the  cross  because  of  its  sin-de- 
stroying, its  holiness- giving  power  ?  Believer,  this  we  know  is  thy 
ground  of  rejoicing  in  it.  Then  gaze  upon  the  cross  and  upon  the 
bleeding  Saviour.  Drink  in  large  measures  of  holiness,  get  ripening 
views  of  Christ.  Oh  the  transforming  power  of  the  cross  !  It  gives 
the  death-blow  to  sin  and  to  the  world  ;  it  changes  the  believer  from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord. 

In  conclusion,  we  have  simply  to  say,  that  such  glorying  in  the  cross  as 
we  have  been  speaking  of  can  never  be  separated  from  those  effects  which 
we  said  the  cross  produces.  They  go  hand  in  hand  together.  Brethren, 
examine  and  see  what  is  the  ground  of  your  glorying ;  see  whether 
or  not  you  can  adopt  the  language  of  the  Apostle,  in  substance  at  least, 
as  your  own,  and  say,  "  God  forbid  that  I  should  glory,  save  in  the  cross 
of  our  Lord  Jesus  Christ,  by  whom  the  world  is  crucified  unto  me  and 
I  unto  the  world."  For  if  you  cannot,  you  have  too  good  reason  to  fear, 
as  we  remarked  in  setting  out,  that  as  yet  you  are  without  an  interest  in 
Christ,  and  therefore  still  in  the  gall  of  bitterness  and  bond  of  iniquity. 
Should  this  be  your  sad  condition,  may  He  who  commanded  the  light  to 
shine  out  of  darkness  shine  into  your  hearts,  to  give  you  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 


(    129    ) 


LECTURE    XI. 

GLIMPSES    AND  FORETASTES  OF  THE  BETTER  LAND. 

BY  THE  REV.  ISLAY  BURNS,  DUNDEE. 

"  And  the  Lord  spakeunto  Moses,  saying,  Send  thou  men,  that  they  may  search  the  land 
Of  Canaan,  which  1  gave  unto  the  children  of  Israel :  of  every  tribe  of  their  Fathers  shall  ye 
send  a  man,  every  one  a  ruler  among  them."—  Numbers  xiii,  1,  2,  tie.,  to  the  end  of  chapter. 

The  children  of  Israel  are  now  on  the  very  confines  of  the  pro- 
mised land.  Encamped  at  Kadesh-barnea,  the  last  resting  place 
in  the  desert,  they  are  probably  as  near  the  country  whither  they 
are  travelling  as  they  possibly  can  be,  without  being  actually  with- 
in its  bounds.  Probably  from  the  summits  of  the  neighbouring  hills 
they  can  already  descry  in  the  distance  the  vine-clad  hills  and  shady 
valleys  of  "  the  land  flowing  with  milk  and  honey,"  and  can  almost 
feel  the  fragrance  of  its  spicy  breezes  wafted  down  into  the  desert. 
Their  weary  journeyings  then  seem  well  nigh  done,  and  their  hearts, 
wistfully  following  their  eyes  to  the  blue  landscape  before  them,  are 
already  at  home  in  the  land  of  rest.  Yet  how  far  are  they,  after 
all,  from  the  end  of  their  pilgrimage  !  How  far  have  they  yet  to  wander, 
how  much  to  suffer,  how  much  to  learn,  before  they  set  foot  on  the  wished 
for  soil.  Even  from  the  confines  of  Canaan  must  they  turn  back  to  the 
desert,  and  not  till  nine  and  thirty  summers  and  winters  have  passed 
over  them,  shall  they  step  down  at  last  into  the  dry  bed  of  Jordan,  and 
enter  in  and  possess  the  land  ! 

So  is  it,  brethren,  with  the  people  of  God  in  their  eventful  journey 
through  grace  to  glory.  At  first — in  the  early  days  of  fresh  experience 
and  warm  first  love — the  believer  shoots  up  like  the  palm  tree,  and  in  a 
little  time  seems  almost  ripe  for  glory.  His  joyful  steps,  "  like  hinds' 
feet,"  carry  him  swiftly  on,  and  before  he  has  almost  entered  on  the 
heavenly  pilgrimage,  he  seems  already  on  the  very  confines  of  Canaan. 
He  breathes  after  heaven.  He  longs  to  be  with  Jesus.  Heaven, 
though  still  future,  seems  already  begun  within  him.  His  peace  is  as  a 
river — his  joy  unspeakable  and  full  of  glory.  The  fountain  of  life 
eternal  gushes  up  within  his  heart.  It  is  a  very  Beulah  of  holy  peace,  and 


130  FREE  CHURCH  PULPIT. 

love,  and  gladness,  and  the  breezes  of  heaven  are  around  hiin.  He  is  al- 
ready almost  in  glory  ! — Thus  he  fondly  dreams  — but,  alas  !  it  is  but  a 
dream.  He  is  yet  far  from  home.  He  is  not  "  meet  for  the  inheri- 
tance of  the  saints  in  light."  His  experience,  joyful  and  blessed  as  it  is, 
is  yet  superficial,  in  many  points  deceitful  and  unreal.  His  faith,  though 
ardent  and  sanguine,  is  as  yet  little  tried.  His  joy,  so  exulting  and  so  full, 
is  yet  sadly  mixed  up  with  presumption  and  vain  fleshly  feeling.  His 
love,  though  warm,  is  selfish — joying  in  the  Lord  for  his  gifts,  rather 
than  for  himself.  The  old  man  is  yet  strong  within  him.  There  are  un- 
lathomed  depths  of  corruption  within,  of  which  he  knows  nothing.  Self, 
that  oldest  and  foulest  idol,  still  lurks  within,  and  hns  scarce  as  yet  got 
one  deadly  wound.  He  has,  thus,  much  to  learn,  much  to  suffer,  and 
much  to  do,  before  he  can  overcome  and  be  crowned.  Hence  he  must 
go  back  to  the  wilderness  again,  and,  like  the  redeemed  flock  in  every 
age,  pass  "through  great  tribulation" — that,  being  refined  by  the  furnace, 
and  moulded  and  fashioned  under  Jehovah's  hand  as  a  vessel  of  mercy, 
he  maybe  found  at  last  unto  praise,  and  honour,  and  glory,  at  the  ap- 
pearing of  Jesus  Christ. 

Such  is  the  general  subject  to  which  our  attention  is  now  called,  in 
connection  with  the  simple  and  touching  narrative  before  us.  It  is 
an  interesting  and  important  passage  in  the  experience  of  the  saints, 
and  of  every  gracious  soul,  and  is  well  worthy  of  an  attentive  and  prayer- 
ful consideration.  May  the  great  Shepherd  himself  direct  us  and  lead 
us  into  all  truth,  while  we  thus  try  to  trace  out  the  footsteps  of  the  flock, 
and  to  be  followers  of  them  who  through  faith  and  patience  inherit  the 
promises. 

There  are  two  leading  topics  which  manifestly  lie  on  the  surface  of  the 
narrative,  and  to  which  accordingly  we  shall  successively  direct  your  at- 
tention.     These  are — 1st,  the  Search;  2d,  the  Retreat. 

I.  The  Search. — The  story  is  simple,  and  is  soon  told.  "  And  the 
Lord  spake  unto  Moses  saying,  send  thou  men,  that  they  may  search  the 
land  of  Canaan  which  I  give  unto  the  children  of  Israel ;  of  every  tribe 
of  their  fathers  shall  ye  send  a  man,  every  one  a  ruler  among  them.  And 
Moses,  by  the  commandment  of  the  Lord,  sent  them  from  the  wilder- 
ness of  Paran.  And  Moses  sent  them  to  spy  out  the  land  of  Canaan, 
and  said,  get  you  up  this  way  southward,  and  go  up  into  the  mountain, 
and  see  the  land  what  it  is,  and  the  people  that  dwell  therein,  whether 
they  be  strong  or  weak,  few  or  many  ;  and  what  the  land  is  that  they 
dwell  in,  whether  it  be  good  or  bad,  and  what  cities  they  be  that  they 
dwell  in,  whether  in  tents  or  in  strongholds.  Now  the  time  was  the 
time  of  the  first  ripe  grapes.     So  they  went  up,  and  searched  the  land 


REV.    ISLAY  BURNS.  131 

from  the  wilderness  of  Zin  unto  Rehob,  as  men  come  from  Hamath 
And  they  ascended  by  the  south,  and  came  unto  Hebron.  And  they  came 
unto  the  brook  of  Eschol,  and  cut  down  from  thence  a  branch  with  one 
cluster  of  grapes,  and  they  bare  it  between  two  upon  a  staff ;  and  they 
brought  of  the  pomegranates  and  of  the  figs.  And  they  returned  after 
searching  of  the  land  after  forty  days."  It  is  plain,  then,  from  the 
above  narrative,  that  the  spies  made  a  thorough  search  of  the  land  of  pro- 
mise. They  traversed  it  in  all  its  extent,  from  north  to  south,  and  from 
east  to  west ;  and  during  a  long  survey  of  forty  days,  viewed  that  lovely 
and  delightful  land  in  all  its  length  and  breadth.  This  was  of  unspeak- 
able importance.  Not  only  was  it  necessary  in  reference  to  the  im- 
mediate object  they  had  in  view — in  enabling  them  intelligently  and 
successfully  to  lay  their  plans  for  going  up  and  possessing  the  land,  had 
it  been  the  Lord's  will  that  they  should  then  "  enter  into  his  rest ;"  but  it 
was  necessary,  for  another  purpose  of  which  they  then  knew  nothing.  It 
was  the  Lord's  gracious  plan  thus  to  give  the  people  a  vivid  idea  of 
the  glorious  land  itself,  and  thus  prepare  them  for  the  toils  and  the 
conflicts  that  were  yet  before  them.  Hitherto  their  ideas  of  the  pro- 
mised Canaan  had  been  but  vague  and  shadowy.  They  knew  it  only 
by  hearsay.  They  scarce  really  believed  in  its  existence.  It  was  a 
sweet  vision,  indeed,  often  in  the  thoughts,  and  very  near  the  hearts  of 
the  faithful,  but  still  but  a  vision,  and  it  had  often  proved  but  a  poor  coun- 
terpoise to  the  real  toils  and  sufferings  they  had  to  contend  with.  They 
felt  as  though  they  were  leaving  behind  them  solid  comforts,  and  passing 
through  "  a  great  fight"  of  real  privations  and  sufferings,  in  search  of  a 
heritage  they  knew  not  of — which  existed  to  them  as  yet  only  in  the  fancy, 
and  which  seemed  to  them  often  as  but  a  dream.  How  different  must  it 
have  been  with  them  now — now  that,  through  the  medium  of  their  own 
messengers,  they  had,  as  with  their  own  eyes,  seen  the  far-off  country — 
traversed  its  length  and  breadth,  wandered  amidst  its  shady  hills  and 
valleys,  and  slept  beneath  its  stately  palms  !  The  whole  land  now  was 
before  their  eyes  and  in  their  heart.  It  is  now  a  living,  blessed  reality. 
They  now  know  the  country  to  which  they  are  travelling.  They  have  seen 
the  heritage  of  which  the  Lord  had  said,  "  I  will  give  it  you  ;"  and  they 
have  found  that  all  his  words  were  true. — True,  they  did  not  then  enter. 
That  unbelieving  and  rebellious  race  were  not  judged  then  meet  to  enter 
into  his  rest.  But  that  far  off  sight  was  not  in  vain.  That  lovely 
vision,  once  seen,  could  never  be  forgotten  again.  Its  image  lived  in 
them ;  and  doubtless,  when  they  returned  again  to  the  wild  and  desolate 
wilderness,  their  hearts  would  often  recur  to  that  goodly  land  which  they 
had  once  almost  entered  ;  and  in  times  of  despondency  and  sorrow,  dur- 
ing the  long  nine  and  thirty  years  of  their  restless  wanderings,  would 


132  FREE  CHURCH  PULPIT. 

its  glory  and  beauty  rise  in  vision  before  them,  and  rouse  them  to  new 
ardour  and  activity  and  perseverance,  in  pressing  on  through  faith  and 
patience  to  inherit  the  promises.  But  for  this,  we  need  scarcely  doubt, 
lhat  that  carnal  and  unbelieving  people,  who,  notwithstanding  Jeho- 
vah's constant  presence  with  them,  and  the  still  recent  memory  of  his  stu- 
pendous deliverances,  so  soon  became  "  discouraged  because  of  the  way," 
would  have  soon  lost  all  hope,  and  sunk  into  utter  forgetfulness  of  the 
home  and  the  hope  set  before  them,  long  before  the  destined  years  of  their 
pilgrimage  had  run  their  course. 

Now,  it  is  even  thus  that  the  Lord  prepares  his  young  disciples  for 
the  trials  and  difficulties  of  their  wilderness  journey.  Their  early  days 
are  usually  a  time  of  love.  Their  state  is  indeed  very  blessed.  They 
have  fairly  escaped  from  Egypt,  and  bid  that  cursed  land  an  eternal 
farewell.  The  sea  is  behind  them — the  sea  of  God's  eternal  wrath. 
Heaven  is  before  them.  With  light  and  bounding  step  they  begin 
their  wilderness  journey,  singing  by  the  way,  "  who  shall  separate  us 
from  the  love  of  Christ."  Nor  does  the  road  seem  long.  The  journey 
is  short  and  sweet  between  Egypt  and  Kadesh-barnea,  and  in  a  little 
while  they  are  on  the  confines  of  Canaan.  They  have  bright  and  trans- 
porting views  of  glory.  The  land  that  is  yet  a  far  off  seems  full  in 
view.  Resting  on  the  blood  and  righteousness  of  the  Lamb  of  God  they 
have  perfect  peace.  Their  hearts  are  full  of  joy — their  consciences 
broken,  tender,  watchful.  The  Holy  Spirit,  the  earnest  of  the  inherit- 
ance, witnesses  with  their  spirits,  and  whispers  sweetly  of  glory.  Their 
sky  is  without  a  cloud,  and  the  river  of  their  peace  flows  unruffled  on. 
All  is  calm  and  bright  and  blessed.  The  beloved  one  draws  near  and 
whispers,  "  Arise  my  love,  my  fair  one,  and  come  away,  for  lo,  the 
winter  is  past,  the  rain  is  over  and  gone.  The  flowers  appear  on  the 
earth ;  the  time  of  the  singing  of  birds  is  come,  and  the  voice  of  the 
turtle  is  heard  in  the  land."  Believer,  do  you  not  remember  such  a  time  ? 
— long  past  it  may  be,  but  fresh  and  sweet  to  the  memory  still.  It 
may  have  been  at  your  first  communion  feast,  when  for  the  first  time  he 
brought  you  into  the  banquetting  house,  and  his  love  to  you  was 
better  than  wine;  or  on  some  evening  walk  to  Emmaus,  when  Jesus 
joined  you  by  the  way,  and  made  your  heart  to  burn  within  you  ; 
or  when  first  you  opened  your  heart  to  one  like-minded  with  your- 
self, and  you  each  told  of  all  the  Lord  had  done  for  your  souls,  and 
you  prayed  and  wept  together  ;  or  when,  having  been  honoured  to 
bear  shame  for  your  Master's  name,  and  borne  with  untold  agony  the 
cutting  look  and  biting  scorn  for  his  sake,  you  escaped  at  last  to  your 
closet,  and  poured  out  your  bursting  heart  into  your  Father's  bosom, 
and  then  and  there  experienced  a  peace  you  never  knew  before  ;  or  it 


REV.    ISLAY    BURKS.  133 

may  have  been  in  the  chamber  of  sickness,  the  prison-house  of  pain  and 
sorrow,  when  Jesus  filled  it  with  his  glory  and  made  it  a  palace.  Such 
are  indeed  memorable  days — days  which  once  known  are  never  to  be  for- 
gotten again.  After  long  years  of  faith  and  patience,  they  will  remain 
in  the  believer's  memory  fresh  and  vivid  as  ever,  and  he  will  long  for 
their  return  again.    He  often  sighs, 

Where  is  the  blessedness  I  knew. 
When  Jirst  I  knew  t!>e  Lord, 
Where  is  the  soul  refreshing  view 
Of  Jesus  and  his  word  ? 

What  peaceful  hours  I  once  enjoyed, 
IIow  sweet  their  memory  still, 
Hut  they  have  left  an  aching  void 
T!ie  world  can  never  fill  ! 

But  what  after  all  was  the  value  of  all  this  blessedness  ?  What  was  the 
real  character  and  design  of  that  experience?  Was  you  really  holier 
and  nearer  heaven  then  than  you  hav»  ever  been  ?  Was  sin  then  really 
dead,  and  the  world  beneath  your  feet  ?  Xo  !  brethren.  But  you  were 
just  then  setting  out  on  your  journey,  and  Jehovah  brought  you  to 
Kadesh-barnea.  And  he  gave  you  a  glorious  view  of  the  promised  land, 
and  some  heavy  clustres  of  the  living  vine  ;  not  because  you  were  ready 
for  home,  but  that,  knowing  what  that  home  is,  you  might  never  forget 
it,  and  that,  with  your  soul  filled  with  the  blessed  vision,  you  might  press 
toward  the  mark,  patiently  bearing  all  the  will  of  God.  and  joyfully 
passing  even  though  it  were  through  fire  and  water,  so  you  might  safely 
reach  that  "  wealthy  place"  at  last ! 

But  these  messengers? — these  swift  forerunners,  who  were  as  eyes  to 
the  pilgrim  host  in  surveying  the  goodly  land,  and  who  brought  the  glad 
tidings  down  to  their  encampment  in  the  wilderness — to  what  in  the 
kingdom  of  God  shall  we  liken  them  ?  Surely  here  the  picture  fails,  for 
from  that  glorious  land  whither  we  are  journeying,  no  traveller  returns 
to  tell  what  he  hath  seen.  They  enter  in  once  into  the  holy  place,  and 
they  go  no  more  out  for  ever.  And  yet  methinks  we  are  not  without 
our  spies — swift  couriers  to  explore  the  land,  and  maintain  a  quick  in- 
telligence with  the  world  unseen.  For  "faith  is  the  substance  of  tilings 
hoped  for  and  the  evidence  of  tilings  not  seen.''  It  brings  distant  thing9 
near,  and  absent  things  present.  It  looks  across  the  gulph  of  ages — it 
pierces  the  veil  of  eternity,  and  brings  all  heaven  before  our  eyes.  Its 
clear  eye  beholds  the  "  King  in  his  beauty,  and  the  land  that  is  yet  afar 
off."  Thus  even  while  on  the  earth  may  the  believer  hold  converse  with 
heaven.      Faith,  hope,  love,  swift-winged  desires  and  breathings  after 

No.  116. — Lect.  11.  vol  in. 


134  FREE  CHURCH  PULPIT. 

glory — far  darting  glances  of  the  soul,  to  which  time  and  distance  are 
nothing — these  run  on  hefore  and  pass  the  bounds  of  time,  while  the 
weary  pilgrim,  struggling  with  the  flesh,  and  with  the  weight  of  this  vile 
body,  lingers  far  behind.  Nor  do  they  return  empty  handed ;  but  many 
a  healing  leaf  do  they  bring  from  the  tree  of  life,  and  many  a  clustre  of 
the  grapes  of  Eschol  to  refresh  us  by  the  way,  and  many  a  gracious  mes- 
sage and  token  from  the  Lord.  Dear  believers,  see  in  this  the  secret  of 
the  hidden  life — of  a  holy  and  happy  walk  with  God.  Be  much  with  Jesus 
in  heart.  Live  within  sight  of  eternity.  Set  your  affections  on  things 
above.  Refresh  your  fainting  spirit,  and  invigorate  your  faith,  your 
love,  your  hope  with  fresh  surveys  of  the  promised  land,  and  by  walk- 
ing up  and  down  on  the  hills  of  immortality.  So  shall  your  peace  be  as 
a  river ;  you  shall  go  on  your  way  rejoicing  ;  you  shall  mount  with 
wings  as  eagles,  you  shall  run  and  not  be  weary,  you  shall  walk  and  not 
faint. 

But  let  us  now  hasten  on,  in  the  second  place,  to  consider  briefly — 

II.  The  Retreat. — The  Israelites  did  not  remain  long  on  the  confines 
of  Canaan.  We  do  not  indeed  know  how  long  their  stay  at  Kadesh- 
barnea  was,  but  we  have  every  reason  to  think  it  was  very  brief.  In  a 
little  while  they  are  in  the  midst  of  the  wilderness  again,  with  Canaan 
behind  and  the  wild  and  desolate  desert  before  them.  The  distant  view 
—  the  messengers — the  glad  tidings — the  grapes  of  Eschol — all  are  now 
among  the  things  that  were,  and  they  wander  once  more  ")in  the  wilder- 
ness in  a  solitary  way."  Such  alternations — such  strange  reverses  of  state 
and  circumstances  were  not  uncommon  in  the  history  of  Israel.  Thus  no 
sconer  had  they  chanted  their  triumphal  song  of  deliverance  on  the  shore 
of  the  Red  Sea,  and  scarce  had  the  joyful  sound  died  away  on  the  bosom 
of  the  deep,  and  they  turned  from  gazing  on  the  dark  abyss  where  their 
worst  enemies  lay  buried,  than  their  toils  and  their  trials  began.  Their 
first  step  towards  Canaan  was  a  step  into  a  howling  desert.  "  Then  Moses 
brought  Israel  from  the  Red  Sea  ;  and  they  went  into  the  wilderness  of 
Shur ;  and  they  went  three  days  in  the  wilderness  and  found  no  water." 
So  was  it,  too,  at  the  rock  of  Horeb.  The  happy  flock  are  resting  in  peace 
around  the  rock,  and  drinking  with  joy  of  the  stream  that  gushed  from 
its  smitten  side.  A  distant  sound  is  heard — and  a  cloud  appears  on  the 
horizon.  An  alarm,  and  a  stir  as  of  approaching  danger  runs  through 
the  camp.  It  is  Amelek — Israel's  deadly  enemy,  that  is  coming  on  ;  and 
they  must  arise  and  fight  as  for  their  lives.  So  is  it  in  the  history  and 
the  experience  of  the  redeemed  in  every  age.  Theirs  is  a  chequered 
course — alternate  cloud  and  sunshine — conflict  and  rest  from  beginning 
to  end.     The  day  that  began  in  feasting  may  close  in  fighting.     To-day 


RBV.  ISLAY  BULINS.  135 

they  are  at  Kadesh-barnea,  within  sight,  and  almost,  as  it  seems, 
within  a  step  of  Canaan — to-morrow  they  are  in  the  wilderness,  amid 
dark  mountains,  and  barren  thirsty  plains,  as  though  their  faces  were 
towards  Egypt  and  they  had  lost  sight  of  their  home  for  ever. 

The  particulars  of  this  retrogressive  movement,  and  of  the  long  train 
of  sufferings  and  of  wanderings  that  followed,  form  the  subject  of  the  sub- 
eequent  narrative,  and  do  not  properly  fall  within  the  scope  of  the  pro- 
sent  lecture  ;  still  we  cannot  consider  the  present  happy  and  bright  in- 
terval in  the  history,  without  noticing  its  speedy  termination,  and  taking 
a  look  forward,  and  marking  generally  how  it  fared  with  the  pilgrim  band 
in  that  path  of  mingled  judgment  and  mercy  which  succeeded  it.  In 
doing  so  we  shall  learn  some  further  sweet  lessons  of  the  dealings  of  our 
God,  and  the  experience  of  the  redeemed  in  every  age. 

1st,  Then,  the  children  of  Israel  were  sent  bach  to  the  wilderness  on 
account  of  their  sin.  They  were  found  utterly  unfit  and  unable  to  enter 
in  and  possess  the  land,  from  their  faint-hearted  cowardice  and  God-dis- 
honouring unbelief.  So  is  it  with  us.  God  has,  doubtless,  good  and 
wise  reasons  for  keeping  us  long  in  the  wilderness,  trying  us  with  diffi- 
culties, and  leadingus  through  clouds  and  darkness,  fire  and  water.  lie 
may  even  overrule  our  guilty  backslidings,  and  melancholy  declensions  in 
grace  for  good,  and  make  them  all  redound  to  his  own  glory  at  last.  He 
may  have  work  for  us  to  do — he  may  have  lessons  for  us  to  learn,  which 
could  be  done  and  learned  only  in  a  world  of  tribulation  and  of  sin  ;  and, 
therefore,  he  may  leave  us  struggling  on  with  temptation  and  sorrow, 
long  after  we  had  obtained  the  title  to  the  inheritance,  and  the  earnest 
of  the  Spirit  in  our  hearts.  Great  usefulness,  doubtless,  may  be  the 
reason  of  a  long  pilgrimage,  and  of  a  long  and  toilsome  conflict,  just  as 
a  faithful  monarch  may  be  loth  to  recall  an  illustrious  and  well-tried 
veteran  from  the  scene  of  conflict,  and  may  leave  him  toiling  and  suf- 
fering in  a  distant  field  long  after  he  had  amply  earned  his  crown,  while 
all  the  time  he  remembers  his  faithful  service,  and  longs  to  call  him 
home  to  be  with  him  where  he  is.  So  was  it  with  John — so  was  it  with 
Paul — so  with  other  illustrious  names  in  every  age  of  the  Church  of 
God.  But  alas,  brethren,  is  there  not  reason  to  believe  that  in  the  case 
of  most  of  us,  another  and  a  far  different  reason  must  be  given  for  a  pro- 
tracted and  a  weary  pilgrimage.  If  one,  like  Caleb  or  Joshua,  is  sent  back 
for  greater  usefulness,  and  as  a  reward  of  faithfulness,  rather  than  a  re- 
buke of  sin,  thousands  more  are  kept  back  in  judgment,  because  through 
unbelief  "  they  could  not  enter  in."  We  were  so  carnal — we  were  so  un- 
ready. Our  hearts  were  so  chained  to  the  dust,  and  so  little  in  unison 
with  our  high  destiny.  We  were  such  slow  learners  in  the  school  of 
Christ,  that  we  had  to  be  sent  back  again,  and  to  a  sterner  school  than 


136  FREE  CHURCH  PULPIT. 

ever,  that  we  might  learn  it  over  again.  It  is  because  we  are  unripe 
that  we  stand  in  the  field  so  long,  exposed  to  the  scorching  suns  and 
bleeching  rains  of  a  long  and  checquered  year  of  sorrow.  "  When  the 
fruit  is  ripe,  immediately  he  putteth  in  the  sickle,  because  the  harvest  is 
come." 

2d,  While  the  chosen  people  are  sent  bach  in  judgment,  they  go  back 
of  their  own  accord.  Often  the  Lord  afflicts  and  scourges  his  people, 
just  bj  giving  them  their  own  desire.  Thus  a  little  while  before  this, 
when  the  people  lusted  after  the  luxuries  and  pleasures  of  Egypt, 
and  would  fain  even  then  have  sold  their  birth-right  for  a  mess  of 
pottage,  the  Lord  in  holy  displeasure  answered  their  prayer  to  their 
own  heart's  desire.  Clouds  of  quails  (a  kind  of  food  common,  and  much 
prized  in  Egypt)  fell  over  all  the  plain  round  about  the  camp,  and  the 
people  fell  greedily  on  the  unblessed  banquet,  sent  in  anger,  not  in  love. 
But  while  the  flesh  was  in  their  mouths,  the  anger  of  the  Lord  was 
kindled,  and  the  plague  began.  Thousands  were  swept  away  to  an  un- 
timely grave  ;  and  the  place,  to  commemorate  the  event  of  that  fearful 
day,  was  called  "  the  grave  of  lust."  On  the  present  occasion  the  people 
actually  proposed  to  go  back  to  Egypt  again  ;  and  from  a  statement  in  an- 
other passage,  we  have  reason  to  believe  that  they  had  already  commenced 
their  preparations,  and  even  made  choice  of  a  Captain  with  that  view, 
This  melancholy  retreat,  then,  with  all  that  train  of  ills  and  sufferings 
that  followed  it,  was  their  own  guilty  act — the  device  and  the  choice  of 
their  own  carnal,  grovelling,  and  unbelieving  hearts.  And,  oh  !  brethren, 
is  it  not  even  so  with  us  ?  Is  not  the  same  evil  heart  of  unbelief  in  us 
all — departing  still  from  the  living  God,  and  turning  away  from  our  rest  ? 
Are  we  not  carnal,  sensual,  worldly  ?  And  when  in  holy  judgment  he 
sent  us  back  to  wander  here  as  exiles  still,  and  abandoned  us,  it  may  be, 
to  a  low,  selfish,  and  unspiritual  life  — was  he  not  granting  us  the  very 
wish  and  device  of  our  hearts  ?  He  brought  us  to  Kadesh-barnea,  and 
would  have  carried  us  by  a  short  and  rapid  course  to  glory,  but  we 
could  not — we  luould  not  enter  in  because  of  unbelief.  Ah  !  let  us  never 
forget,  that  if  we  are  low  in  grace,  and  far  behind  in  the  heavenly  journey, 
it  is  our  own  sin  and  shame  that  we  are  so.  We  are  lean,  and  faint, 
and  unprofitable,  and  unhappy,  because  we  desire  to  have  it  so.  Yea, 
but  for  infinite  mercy  we  had  been  infinitely  worse.  We  would  have 
gone  back  utterly  and  for  ever  to  the  land  of  death — back  unto  perdition 
— a  thousand  times,  had  not  divine  and  sovereign  grace  kept  us  from 
falling,  and  given  us  to  know  the  bitterness  of  backsliding,  and  not  its 
deserved  doom ! 

3d,  Though  the  fruit  of  sin,  and  the  token  of  Jehovah's  righteous  dis- 
pleasure, all  ivas  overruled  for  their  good.     It  was  necessary  that  this 


REV.    ISLAY  BURNS.  137 

broken,  degraded,  faint-hearted  race,  just  newly  rescued  from  the  wither- 
ing yoke  of  iron  despotism,  and  though  now  set  free,  retaining  in  great 
measure  the  hearts  of  slaves,  should  be  sent  back  to  the  school  of  dis- 
cipline, that,  amid  privation,  toil,  and  conflict,  they  might  acquire  the 
spirit  and  the  soul  of  freemen.  God  will  not  havethese  craven,  crouch- 
ing cowards,  who,  with  necks  set  free,  seem  yet  to  wear  the  fetters  on 
their  hearts — fretting  at  the  least  privation — trembling  at  every  dan- 
ger— giving  vent  to  ignoble  and  unmanly  tears  at  the  very  naming 
of  those  enemies  that  stand  between  them  and  their  rest — to  enter  into 
the  glorious  land.  Besides,  how  much  have  they  to  learn  of  themselves 
and  of  their  God — of  his  holiness,  of  his  jealousy,  of  his  faithfulness,  of 
his  grace,  of  his  pure  and  spiritual  worship,  before  they  can  be  what 
he  chose  them  for — a  special  people  unto  himself  before  all  the  nations  of 
the  earth.  For  this  end  were  they  sent  back  for  thirty-nine  long  years  to 
dwell  in  tents,  and  to  wander  from  mountain  to  mountain,  and  from 
desert  to  desert,  in  the  wide  and  pathless  wilderness.  It  was  their 
school,  their  gymnasium,  where  they  were  tutored  and  prepared  for 
their  high  destiny.  "He  led  them  about,  he  instructed  them."  True, 
of  the  multitude  that  were  now  sent  back  in  dishonour  to  the  wil- 
derness, the  great  proportion  never  entered  the  promised  land.  Of 
those  who  had  then  reached  the  years  of  manhood,  only  Caleb  and 
Joshua  entered  in.  The  rest  whitened  the  desert  with  their  bones — 
a  melancholy  and  awful  monument  of  the  evil  of  unbelief.  But  as  a 
people  (and  it  is  in  this  aspect  that  as  a  type  we  are  to  view  them), 
they  did  outlive  the  period  of  their  discipline,  and  come  out  of  their 
great  tribulation.  They  did  pass  the  Jordan,  and  come  to  Zion  with 
songs  in  God's  good  time.  Nor  was  their  long  and  fiery  trial  in  vain  ; 
for  while  the  old  race  died  gradually  away,  a  new  generation  rose  up 
better  than  their  fathers,  trained  in  God's  own  school,  and  under  God's 
own  eye,  for  the  inheritance  he  had  prepared  for  them  ;  and  we  read, 
that  when  they  did  enter  in,  they  did  not  dishonour  their  training,  for 
"Israel  served  the  Lord  all  the  days  of  Joshua,  and  all  the  days  of  the 
elders  that  overlived  Joshua,  and  which  had  known  all  the  works  of  the 
Lord,  which  he  had  done  for  Israel."  Now,  dear  brethren,  do  ive  not 
need  a  similar  discipline,  a  similar  training?  Ah!  are  we  not  carnal, 
unbelieving,  unthankful,  fretted  by  every  petty  trial,  and  dismayed  by 
every  difficulty,  like  this  ungrateful  and  hard  hearted  people  ?  Alas  ! 
though  free,  are  we  not  still  slaves  in  heart,  crouching  before  a  poor 
world's  frown,  and  trailing  the  heavy  chain  of  carnality  about  with  us  ? 
How  little  holy  liberty — how  little  strength — how  little  boldness,  in  the 
omnipotent  might  of  Jesus — how  unlike  we  are  to  our  high  rank  and 
glorious  destiny  !      How  little  of  the  high  bearing,  and  royal  air  of  the 


138  FREE  CHURCH  PULPIT. 

children  of  God  !  — that  spirit,  and  that  demeanour,  and  that  life,  which 
becomes  the  sons  and  daughters  of  the  Lord  Almighty,  and  the  expectants 
of  an  eternal  weight  of  glory  !  Ah  !  is  it  not  well  that  we  are  sent  back 
into  the  cold  and  desolate  world  again,  to  humble  us,  to  prove  us,  and 
know  what  is  in  our  hearts  ;  that  while  he  prepares  the  inheritance  for 
us,  he  will  prepare  us  for  the  inheritance  ;  and  that  he  will  never  leave 
us,  or  withdraw  us  from  the  school  of  training,  until  he  hath  wrought  in 
us  a  princely  heart,  and  a  princely  bearing,  worthy  of  the  throne  he  is 
providing,  and  the  crown  he  will  put  upon  our  heads  ? 

4:th,  And  finally, — Though  chastened  and  afflicted  of  the  Lord,  they 
are  not  cast  off.  God  never  did  cast  off  his  people  whom  he  foreknew. 
The  Lord  hath  spoken  good  concerning  Israel,  and  what  he  hath  pro- 
mised he  will  assuredly  bring  to  pass.  Individuals  may  be  cast  off — 
multitudes  may  be  cast  off,  for  all  are  not  Israel  that  are  of  Israel ;  but 
as  a  people  (and  in  this  view  alone  are  they  a  true  type  of  the  Church 
of  God)  they  never  shall.  "Thouqh  troubled  on  every  side,  they  are  not 
distressed  ;  they  are  perplexed,  but  not  in  despair ;  persecuted,  but  not 
forsaken  ;  cast  down,  but  not  destroyed."  Four  things  still  distinguish 
this  sinful,  afBicted,  yet  still  beloved  people,  and  mark  them  out  before 
all  the  nations  of  the  earth  as  a  people  near  unto  God,  and  loved  with  a 
faithful  changeless  love.  1 .  They  are  divinely  delivered.  Still  from  begin- 
ning to  end  the  Lord  "  covers  them  all  the  day  long,"  and  delivers  them 
from  the  hand  of  the  enemy.  The  same  God  who  was  with  them  in  the  sea, 
and  chained  up  its  raging  billows  with  his  own  hand,  till  the  last  of  the 
ransomed  flock  had  passed  over,  was  with  them  to  the  end — in  the  stern 
battle  field,  amid  the  dark  mountains,  and  in  the  gloomy,  thirsty  desert. 
"  He  found  him  in  a  desert  land  and  in  the  waste  howling  wilderness. 
He  led  him  about ;  he  instructed  him  ;  he  kept  him  as  the  apple  of  his 
eye.  As  an  eagle  stirreth  up  her  nest,  fluttereth  over  her  young, 
spreadeth  abroad  her  wings,  taketh  them,  beareth  them  on  her  wings,  so 
the  Lord  alone  did  lead  him,  and  there  was  no  strange  God  with 
him."  2.  They  were  a  divinely  sustained  people.  Jehovah  fed  them  as 
it  were  with  his  o<vn  hand.  Every  morning  a  hand  unseen  covered 
their  table  with  heavenly  bread,  and  like  children  they  gathered  round 
it,  and  received  their  food  immediately  from  God.  They  had  meat  to 
eat  which  the  world  knew  not  of.  What  a  picture  this  of  the  life  of  faith 
in  every  age  !  "  Our  life  is  hid  with  Christ  in  God."  We  feed  on  "  the 
hidden  manna,"  we  drink  life  and  peace  out  of  the  smitten  rock  of  ages. 
"  We  all  eat  of  the  same  spiritual  meat,  and  we  all  drink  of  the  same 
spiritual  drink,  for  we  drink  of  the  Spiritual  Rock  which  follows  us,  and 
that  rock  is  Christ."  3.  They  are  a  divinely  guided  people.  "  He  took  not 
away  the  pillar  of  cloud."     Though  tedious  and  circuitous  their  wander- 


REV.  ISLAY  BURNS.  139 

ings,  and  beset  from  first  to  last  with,  temptations,  afflictions,  sorrows,  they 
are  not  by  chance.  Jehovah  guides  them  with  his  eye.  He  directs  every 
step.  They  move,  they  rest  at  his  command.  "He  leadeth  his  people  by  the 
right  way  unto  the  city  of  habitation."  How  different  with  the  man  of 
this  world  !  He  may,  indeed,  for  a  while,  travel  on  most  cheerily  over 
rich  and  flowery  paths,  but  he  travels  on  at  random  ;  "he  knoweth  not 
whither  he  goeth."  His  next  step  may  be  a  step  into  hell !  The  be- 
liever's footsteps  are  ordered  by  the  Lord,  and  are  therefore  safe  and  sure. 
;<  Thou  who  deliveredst  my  soul  from  death,  will  not  thou  deliver  also  my 
feet  from  falling,  that  I  may  walk  before  the  Lord  in  the  light  of  the  liv- 
ing ?"  "Thou  shalt  lead  me  by  thy  counsel,  and  afterward  receive  me  into 
glory."  Finally,  (4.)  They  are  a  divinely  chastened  people.  Gracious  chas- 
tisements are  an  invariable  and  infallible  mark  of  grace.  They  are  pro- 
vided in  the  covenant,  and  they  are  sure  to  all  the  seed.  "  If  my  chil- 
dren forsake  my  law  and  go  astraj',  then  will  I  visit  their  transgressions 
with  rods,  and  their  iniquities  with  stripes."  "  Whom  the  Lord  loveth 
he  chasteneth,  and  scourgeth  every  son  whom  he  receiveth."  This  was 
eminently  marked  in  the  case  of  Israel  from  first  to  last ;  for  what  is 
their  whole  history,  from  the  day  they  left  Egypt,  until  they  entered 
Canaan,  but  just  one  continued  train  of  sin  and  chastisement  following 
in  sure  succession,  the  one  upon  the  other.  And  thus  Jehovah  put 
a  mark  upon  his  people,  and  distinguished  them  from  all  the  nations  of 
the  earth.  So  is  it  ever  with  the  people  of  God.  The  chastening  rod, 
the  hedge  of  thorns,  the  refining  furnace,  fiery  darts  of  the  enemy, 
frowns  of  Providence,  and  hidings  of  the  Father's  face,  when  his  people 
forsake  his  law  and  go  astray — these  are  essential  features  of  the 
children  of  God,  and  as  real  a  token  of  salvation  as  the  showers  of 
manna  from  heaven,  or  the  heavy  grapes  of  Eschol.  Thus  from  first  to 
last  are  the  redeemed  and  chosen  flock,  by  clear  and  infallible  tokens, 
marked  out  before  men  and  angels,  as  a  peculiar  people,  a  people  saved 
by  the  Lord.  The  seal  of  the  living  God — the  stamp  of  heaven  is  upon 
them.  Everything  about  them — their  experience,  their  history,  their 
destiny  are  divine.  They  are  divinely  saved,  divinely  fed,  divinely  led, 
divinely  chastened,  and  they  shall  be  divinely  glorified  at  last. 

We  shall  now  close  these  meditations  by  briefly  noticing  those  prac- 
tical inferences  which  the  subject  is  fitted  to  impress. 

Is*,  Let  young  believers  not  be  high  minded  but  fear.  You  may  be 
now,  so  far  as  feelings  and  sensible  enjoyments  are  concerned,  on  the 
very  confines  of  Canaan,  and  yet  far — very  far  from  that  holiness  with- 
out which  no  man  can  see  the  Lord.  These  grapes  of  Eschol  may  just 
be  given  to  prepare  you  for  a  long  and  dreary  pilgrimage — to  prevent 
you  from  sinking  during  those  seasons  of  darkness  and  conflict  that 


140  FREE  CHURCH  PULPIT. 

may  be  before  you.  Many  a  fierce  battle — many  a  fearful  pang  of 
anguish — many  a  dreadful  hour  of  temptation,  may  yetawait  you,  before 
you  overcome  and  are  crowned.  Therefore  be  prepared.  Rejoice  with 
trembling.  Calmly  survey  the  whole  way  before  you,  and  put  on  the 
whole  armour  of  God.  Be  watchful,  tender,  prayerful.  Keep  close  to 
Jesus.  "  Pray  that  ye  enter  not  into  temptation."  One  false  step  may  lay 
you  low,  plunging  you  into  the  depths  of  darkness  and  misery,  and  pierc- 
ing you  through  with  many  sorrows.  You  who  are  now  on  the  borders  of 
Canaan,  with  a  clear  sky  above,  and  heavy  gales  from  heaven,  laden  with 
the  foretastes  of  glory  breathing  around  you,  may  yet  be  wandering  in  a 
little  while  amid  the  gloomy  mountains  of  Sinai,  and  by  the  dark  shores 
of  the  Egyptian  sea,  mourning  you  first  love  gone,  and  calling  to  mind 
with  many  tears  those  days  of  holy  peace  and  joy,  and  close  walking 
with  God,  you  once  enjoyed,  but  cannot,  alas  !  recall.  A  bright  dawn 
is  often  soon  overcast ;  and  the  sun  that  arose  in  glory,  may  travel  on 
the  livelong  day  through  a  chequered  sky,  and  set  in  gloom,  and  amid 
clouds. 

2d,  Let  backsliders  remember  and  weep.  Perhaps  some  of  you  are  in 
the  very  case  I  have  just  described.  You  are  not  as  you  have  been.  To 
the  warm  fresh  days  of  early  experience,  a  cold  and  gloomy  winter  has 
succeeded,  and  your  religion  is  in  the  sear  and  yellow  leaf.  You  have  "fallen 
by  your  iniquity."  Relapsing  into  old  sins — sins  of  which  you  had  seen 
the  exceeding  sinfulness,  and  experienced  the  bitterness,  and  which  in 
the  presence  of  a  bleeding  Saviour,  and  with  many  tears,  you  had  re- 
nounced as  if  for  ever — you  entered  on  a  course  of  fatal  and  deadly  back- 
sliding from  which  you  have  never  recovered.  You  have  become  estranged 
to  God,  and  cold  and  listless  in  his  service.  You  have  become  weary  in 
well-doing.  Prayer  has  become  a  weariness  and  a  burden.  Your  peace, 
too,  is  broken — the  joy  of  God's  salvation  gone.  You  are  unsettled, 
restless,  unhappy.  The  fountains  of  joy  and  health  seem  dried  up  within 
you.  And  you  are  going  backward,  not  forward.  Your  heart  grows 
harder — your  love  more  cold  and  dead — sin  gathers  new  strength — the 
world  binds  its  fetters  faster  and  faster  round  you.  Your  soul  cleaveth 
unto  the  dust,  and  you  become  like  unto  them  that  go  down  into  the  pit  ! 
Alas  !  what  a  melancholy  case.  What  a  sad  wreck  of  a  soul,  once  so 
happy  and  so  holy  !  What  a  triumph  to  the  enemy  and  to  a  scoffing 
world  !  Melancholy  that  one  who  began  so  well,  should  fail  so  lament- 
ably at  last — that  having  begun  in  the  Spirit,  you  should  be  made  per- 
fect in  the  flesh.  Ah  !  you  have,  indeed,  cause  to  weep — to  weep  over 
times  of  blessing  past,  days  of  grace  wasted,  opportunities  for  ever  lost — 
your  soul  withered,  languid,  dead — an  injured  Father,  a  wounded  Savi- 
our, a  grieved  Spirit.     Dear  soul,  will  you  not  awake  at  last  ?     Is  it  not 


REV.  ISLAY  BURNS.  141 

high  time  to  awake  out  of  sleep  ?  Remember  the  times  that  are  past, 
and  think  of  the  dreary  wretched  days  you  have  spent  since  then,  and  say. 
are  you  to  sleep  on  any  longer  ?  Was  it  not  better  with  you  then  than 
now  ?  What  holy  liberty  !  what  strength  !  what  joy  !  what  mounting  up 
as  on  eagle's  wings  !  what  victories  !  what  tokens  of  the  Lord's  kindness  1 
what  usefulness  !  until  that  unhappy  moment  when,  for  the  sake  of  some 
forsaken  vanity,  some  unblessed  companionship,  some  darling  idol,  you 
forsook  your  God.  Oh  !  awake,  repent,  return  !  Forsake  the  evil  thing, 
leave  this  far  country,  and  return  to  the  bosom  of  your  God.  Everything 
calls  to  you,  Awake — all  within,  all  around.  Your  own  soul's  peace — 
christless  friends  around  you,  who  gather  courage  from  your  drowsiness — 
Jehovah's  cause,  which  is  through  you  blasphemed — time  passing,  eternity 
pressing  on,  vows  and  promises  broken  and  trampled  under  foot,  a 
triumphing  world,  a  weeping  Saviour,  all  cry,  "  Awake,  awake,  thou 
that  sleepest."  Oh  !  are  you  to  die  in  a  cloud — are  you  to  enter  eternity 
in  a  dream,  scarcely  saved — almost  lost  ? 

Finally,  3d, — Let  tried  and  troubled  saints  taJce  fresh  courage.  All 
darkness  is  not  backsliding.  All  tears  are  not  guilty  tears.  Indeed,  we 
cannot  grow  in  the  knowledge  of  our  own  heart,  and  in  the  knowledge 
of  Jesus,  without  having  often  cause  to  weep,  and  to  walk  in  heaviness. 
Besides,  the  believer's  feelings  and  experience  in  the  different  stages 
of  the  divine  life  are  essentially  and  necessarily  different.  His  very 
progress  implies  this.  There  is  a  dawning  brightness,  a  vernal  glow 
and  freshness  about  the  early  days  of  grace,  which  must  pass  away,  and 
can  never  be  recalled  again.  This  is  not  to  be  confounded  with  back- 
sliding or  declension  in  grace.  The  blade  of  spring,  indeed,  gradually 
loses  its  freshness,  and  its  verdant  loveliness  passes  away  ;  but  it  is  ripen- 
ing, not  withering  ;  and,  lovely  as  the  budding  verdure  of  spring  is,  the 
mellow  glory  of  autumn  is  lovelier.  So  is  it  with  ripening,  as  com- 
pared with  early  grace.  Its  impressions  are  less  vivid,  but  they  are 
more  deep  and  abiding.  Its  feelings  are  less  ardent,  but  they  are 
calmer  and  holier.  Its  peace  may  not  so  overflow,  but  it  ploughs  a  deeper 
channel.  It  is  not  so  exulting  and  sanguine,  but  it  is  more  solemn,  more 
chastened,  more  lowly.  There  is  less  of  the  flesh,  more  of  the  spirit — 
less  excitement,  more  grace.  John,  when,  now  laden  with  years  and  labours, 
he  was  carried  into  the  congregation,  and  could  only  look  round  and  smile, 
and  say,  "Little  children,  love  one  another,"  must  have  been  much  changed 
in  feeling  from  what  he  was,  when  in  the  fire  of  his  first  love,  he  ob- 
tained the  name  of  a  "  son  of  thunder  ;"  and  yet  he  was  far  liker  Jesus, 
and  far  nearer  glory.  Therefore,  beloved,  be  not  cast  down.  Though 
feelings  change,  though  comforts  decline,  though  there  be  ups  and  downs, 
clouds  and  storms,  as  you  travel  on,  still  be  of  good  courage,  and  hold 


142  FREE  CHURCH  PULPIT. 

on  your  way.  Rather  rejoice,  and  bless  the  Lord  that  he  that  began 
the  guod  work  is  carrying  it  on — that  the  long  year  of  grace  is  gra- 
dually running  its  course — that  the  spring  is  already  over,  that  the 
summer  is  pressing  on,  and  that,  amid  changing  suns  and  showers, 
storms  and  calms,  you  are  ripening  for  the  eternal  harvest.  Only  seek 
to  be  holier,  daily  nearer  the  Lord,  daily  liker  Jesus,  and  then  all  is 
well.  Soon  shall  time  give  place  to  eternity.  Soon  shall  sin,  and  sor- 
row, and  change,  end  for  ever.  Soon  shall  the  day  break,  and  the  sha- 
dows flee  away. 

Shall  I  end  without  one  word  to  the  unsaved — those  who  have  no  part 
nor  lot  in  these  things  ?  I  shall  only  add  one  sentence,  addressed  to  such, 
which  may  the  Eternal  Spirit  write  as  with  a  pen  of  fire  on  every  heart, 
"  If  judgment  must  begin  at  the  house  of  God,  what  shall  the  end  be 
of  them  that  obey  not  the  gospel  of  God  ?  And  if  the  righteous  scarcely 
be  saved,  where  shall  the  ungodly  and  the  sinner  appear  ?  " 


(     143    ) 


LECTURE    XII. 

BY  THE  REV.  DONALD  FERGUSSON,  LIVERPOOL. 


THE  DOCTRINE  OF  ELECTION. 


1  Ye  are  a  chosen  generation." — 1  Peter  ii.  9. 


The  Epistle  from  which  our  subject  of  discourse  is  taken,  is  addressed 
"  to  the  strangers  scattered  throughout  Pontus,  Galatia,  Cappadocia 
Asia,  and  Bithynia."  (1  Peter  i.  1.)  These  are  supposed  to  have  been 
Hebrews — the  remnant  of  the  captivities,  partly,  perhaps,  the  remains  of 
the  ten  tribes  abiding  still  in  Assyria  and  in  the  neighbouring  countries 
whither  they  had  been  transplanted  by  their  Chaldean  and  Assyrian 
conquerors  ;  and  partly  the  remains  of  the  two  tribes  who  had  not  re- 
turned with  Ezra  and  Nehemia,  or  who  had  subsequently  been  com- 
pelled to  leave  their  own  well-beloved  land.  Among  these,  Peter,  the 
apostle  of  the  circumcision,  appears  to  have  preached  the  gospel  of 
Jesus,  to  which  they  had  lent  a  willing  ear;  for  the  whole  bearing  of  the 
Epistle  proves,  that,  hearing  the  gospel,  many  of  them  had  believed. 

The  discoveries  recently  made  in  the  East,  of  the  character,  and  habits, 
and  faith  of  the  Nestorian  Christians,  I  may  remark  in  passing,  serve 
to  throw  a  light  most  interesting,  and,  as  appears  to  me,  far  from  doubt- 
ful, on  the  address  with  which  the  Epistle  opens;  for  if,  as  is  now  sup- 
posed by  many,  these  Eastern  Christians  are  the  descendants  of  the  lost 
tribes ;  and  if,  as  their  own  traditions,  and  as  concurring  testimony  say, 
they  were  converted  to  Christianity  in  the  days  of  the  Apostles — then 
do  we  find,  in  these  mountain  fastnesses  of  Central  Asia,  the  descend- 
ants of  those  among  whom  Peter  had  most  likely  laboured,  and  to  whom 
this  Epistle  was  dedicated — preserving,  in  the  midst  of  thick,  surround- 
ing darkness,  the  faith  which  the  Apostle  had  proclaimed  to  them,  when, 
in  obedience  to  his  Lord's  commands,  he  published  the  gospel  message 
first  to  the  seed  of  Jacob,  the  lost  sheep  of  the  house  of  Israel. 

Be  this  as  it  may,  the  Epistle  bears  internal  evidence  of  being  ad- 
dressed to  believers,  who  retained  many  of  the  Jewish  habits  and  Mosaic 
predilections.  Looking  back  upon  the  history  of  their  race,  they  would 
remember,  with  swelling  hearts,  the  honour  which  God  had  conferred  on 


144  FREE  CHURCH  PULPIT. 

their  fathers,  in  selecting  them  from  the  surrounding  families  as  a 
people  on  whom  to  set  his  love.  They  would  recall  the  signal  deliver- 
ances which  God  had  wrought  for  them,  the  wondrous  dealings  which 
had  attended  them  throughout  their  journeyings,  and  afterwards  when 
they  were  established  in  Canaan  ;  they  would  point  to  the  law  and  the 
worship  established  by  the  especial  command  of  God  to  be  observed 
among  them.  "  When,"  would  they  say,  "  did  God  deal  so  with  any  other 
people  ?  when  was  another  Abram  called  ?  when  another  Isaac  cove- 
nanted with  ?  when  another  Israel  blested  ?  when  did  he  cleave  the  sea 
and  the  rivers,  to  make  a  passage  for  any  other  people  than  this  ?  " 
And,  looking  to  these  evidences  of  God's  peculiar  favour  to  them,  as  a 
family  and  as  a  people,  they  would  be  ready  to  imagine  that,  if  they  con- 
formed to  the  religion  of  Jesus — so  simple  in  its  ritual,  so  general,  yea, 
universal  in  its  invitations — that  they  would  lay  down  their  high  claims 
to  that  character  of  a  "chosen,"  a  sej)arate,  a  "peculiar  people;"  and  that, 
in  the  very  act  of  avowing  the  Christian  faith,  they  would  strip  them- 
selves of  the  marks  and  privileges  wilich  distinguished  them  from  the 
Gentiles,  as  a  "  holy  nation,"  a  people  consecrated  by  God's  choice, 
honoured  by  God's  special  favour,  and  devoted  to  God's  service. 

In  this  Epistle,  and  especially  in  the  verse  of  which  our  text  forms  a 
part,  the  Apostle  seeks  to  dissipate  the  mistaken  views  of  those  Jewish 
Christians,  regarding  their  ancient  privileges — tc  show  to  them  that  the 
distinctions  and  honours  enjoyed  by  the  Hebrews  of  old,  were  just  a 
type  and  a  foretaste  of  still  richer  honours  and  privileges  that  were  to 
be  conferred  on  the  true,  the  spiritual  Israel  ;  that  the  former  were  only 
the  shadow,  the  latter  the  substance;  that  throughout  the  whole  history  of 
the  Jewish  people,  there  was  an  analogy  running  between  God's  dealings 
with  his  ancient  Israel  and  his  dealings  with  the  ransomed  Church  of 
Jesus  ;  so  that,  in  embracing  Christ,  and  adopting  his  faith,  they  would 
be  just  reaping  the  full  harvest  of  privileges  and  blessings,  whereof  the 
Jewish  economy  was  nothing  more  than  the  seed  time. 

"  Fear  not,  therefore,  ye  descendants  of  Abram,"  is  the  Apostle's  ar- 
gument ;  "  Fear  not,  ye  Jewish  believers,  that,  in  accepting  Jesus,  and 
cleaving  to  the  cross,  ye  lose  any  of  your  privileges  or  your  distinc- 
tions ;  fear  not  that  ye  will  forfeit  your  right  to  be  reckoned  an  elect, 
and  a  peculiar  people.  You  are  only  confirming  the  fact  more  surely 
than  ever,  by  assuming  the  badge  of  gospel  discipleship,  and  professing 
the  gospel  faith  ;  for  all  those  who  are  Christians  have  been  elected 
"  according  to  the  foreknowledge  of  God  the  Father,  through  sanctifi- 
cation  of  the  Spirit,  unto  obedience  and  sprinkling  of  the  blood  of  Jesus 
Christ."  (1  Peter  i.  2.)  So  that  of  them  it  is  specially  true,  that  they 
are  "  a  chosen  generation." 


REV.  DONALD  FERGiUSSON.  14:*' 

I.  Our  text  exhibits  the  Church  under  a  certain  character.  She  is 
represented  as  a  generation.  This  expression  conveys  two  ideas,  and 
these  diametrically  opposed  to  each  other.  It  conveys  an  idea  of  se- 
parateness,  and  it  also  implies  the  existence  of  a  union  ;  in  both  of 
these  is  it  most  instructively  applicable  to  the  character  and  the  circum- 
cumstances  of  the  Church  of  Christ. 

When  you  employ  the  word  in  our  text,  in  reference  to  any  class  of 
your  brethren  in  the  world,  you  single  out  one  particular  section  of  indi- 
viduals, and,  distinguishing  them  from  all  that  surround  them,  you  direct 
special  attention  to  that  generation.  They  are  a  people  having  certain 
marks  of  separateness  and  distinctness  about  them,  which,  for  the  time 
being,  and  for  certain  specific  objects,  distinguish  them  from  all  others 
of  the  race.  So  was  it  with  the  Jewish  nation.  The  seed  of  Abraham  was 
emphatically  a  generation  singled  out  from  among  all  the  nations  of  the 
earth — a  generation  characterized  by  privileges  and  by  favours  beyond 
all  other  people — a  generation  distinguished  by  duties,  and  discipline, 
and  rules  of  faith  and  practice,  in  which  they  differ  from  all  their  neigh- 
bours— a  generation  which,  scattered,  and  persecuted,  and  peeled,  as  to 
to  this  very  day  it  has  been,  stands  forth  boldly  before  the  world,  and 
avouches  its  peculiarity,  and  preserves  the  evidences  of  its  separateness 
still.  Now,  herein  is  the  Jewish  Church  a  type  of  the  believing  Church 
of  Jesus.  Believing  brethren,  ye  are  especially  a  generation,  a  pecu- 
liar generation,  separate  from  an  unbelieving  world  around  you,  and 
distinguished  by  another  faith,  and  another  character,  and  other 
desires,  than  those  which  aifect  the  carnal  and  the  worldly.  And 
Oh !  let  it  never  be  forgotten  that  this  forms  one  of  the  most  marked 
characteristics  of  the  believer.  Ye  cannot  be  united  to  Christ  and  the 
world,  to  sin  and  holiness,  at  the  same  time.  "  Ye  cannot  serve  God 
and  Mammon."  Ye  cannot  enjoy  the  world's  friendship  and  God's 
friendship.  If  ye  be  Christ's  people,  then  must  ye  be  a  generation  of 
men  not  of  the  world  in  your  habits,  in  your  feelings,  in  your  language, 
in  your  desires,  but  practising  the  habits,  and  speaking  the  language, 
and  cherishing  the  feelings  of  your  Lord  ;  ye  must  have  such  a  savour 
of  Christ  about  you,  that  men  may  take  knowledge  of  you,  that  ye  have 
been  with  him — that  the  believer  may  recognise  you  as  a  brother,  and  that 
the  worldling  may  not  count  you  as  one  of  his  fraternity — that  they  may 
see,  that  though  in'  the  world,  ye  are  not  of  the  world.  Ye  must  be 
recognised  just  as  a  little  colony  of  heirs  of  glory,  that  are  left  here  for 
a  brief  space,  in  order  that  ye  may  ripen  for  the  inheritance,  and,  by 
your  example,  reprove  a  world  lying  in  wickedness.  I  wait  not  now 
to  ask  whether  your  profession  be  accompanied  by  any  such  evidence  of 
your  discipleship  ;  whether  your  heart,  and  your  conversation,  and  your 

No.  117.— Lect.  12.  vol.  in. " 


146  FREE  CHURCH  PULPIT. 

life,  be  such  as  to  prove  you  of  this  generation,  this  separate  people  ; 
whether,  like  Noah,  ye  are  preachers  of  righteousness  ;  or  whether, 
while  professing  Christianity,  ye  are  yet,  in  all  your  views  and  feelings, 
conformed  to  the  world  and  the  things  that  are  in  it.  Oh,  it  is  the 
worldliness  of  professors  that  puts  the  words  of  scorn  into  the  mouth  of 
the  scoffer ;  it  is  the  inconsistencies  of  the  believer  that  give  weight  to 
the  sneers  of  the  infidel  ;  it  is  the  fact,  that  those  who  profess  to  have 
their  treasure  in  heaven  are  yet  so  earthly  in  their  feelings  and  objects.. 
It  is  this  fact  that  brings  such  descredit  on  Jesus  and  his  faith.  I  can- 
not at  present  wait  to  apply  this  portion  of  the  subject,  but  would  urge 
you  to  apply  it  to  your  own  souls  in  private,  remembering  that  ye 
cannot  be  of  this  generation,  this  separate  people,  unless  ye  have  some- 
thing that  distinguishes  you  from  the  ungodly  world  that  is  without. 

So  much  for  the  idea  of  separatmcss,  fcund  in  our  text.  I  now 
proceed  to  remark  that  the  expression  also  implies  the  existence  of 
a  union,  a  close  and  endearing  connexion.  If  the  expression  in- 
dicate a  state  of  separateness  from  those  "  that  are  without,"  equally 
and  more  strongly  still  does  it  imply  unitedness  and  connection 
among  the  body  constituting  that  generation  specified  in  the  text. 
Among  the  Jewish  nation  of  old,  there  were  certain  great  leading 
features  of  national  character,  which,  while  they  distinguished  them 
from  the  surrounding  nations,  at  the  same  time  proved  their  connec- 
tion as  members  of  one  great  community,  observing  the  same  laws, 
obeying  the  same  government,  distinguished  by  the  same  honours  and 
privileges,  and  worshipping  the  same  God.  Bound  by  the  same 
duties,  and  meeting  in  the  same  temple  :  their  privileges,  their  re- 
ligion, their  solemnities  were  all  one.  They  had  also  one  and  the  same 
object.  While  sojourning  in  the  wilderness,  they  together  looked  for- 
ward to  one  resting  place  ;  while  entering  into  Canaan,  they  together 
laboured  for  the  expulsion  of  the  heathen  ;  while  dwelling  in  Canaan, 
they  all  prayed  together  for  the  establishment  of  the  same  kingdom ; 
and  even  now,  when  scattered  through  the  nations,  they  look  with 
united  eye  for  the  same  Messiah.  They  cherished  the  same  hopes,  and 
they  do  so  still  —  the  establishment  of  their  generation  under  one 
king,  of  the  line  of  David,  who  will  rule  over  them,  and  make  them 
an  "  eternal  excellency,  a  joy  of  many  generations." 

Of  old,  they  were  united  in  character,  in  objects,  in  hopes ;  and 
chequered  though  their  history  has  been — scattered  as  they  are  among 
the  Gentile  nations — you  find  this  bond  of  union  still  continuing  to  this 
day. 

And  so  is  it  with  the  people  of  Christ  Jesus  ;  though  they  are  stran- 
gers, scattered  throughout  all  lands,  still  are  they  a  united  people,  mem- 


REV.  DONALD  FERGUSSON.  147 

bers  of  one  great  commonwealth,  bound  together  by  the  same  laws, 
cherishing  the  same  feelings,  practising  the  same  habits,  distinguished 
by  the  same  privileges,  and  looking  forward  to  the  same  glorious  re- 
ward. They  are  as  one  great  united  body,  whereof,  if  you  touch  one 
member,  you  affect  the  whole  ;  just  as,  on  the  one  hand,  the  human 
frame  is  thrilled  throughout  every  nerve  with  one  pleasurable  sensa- 
tion when  one  member  is  soothed  ;  or  as,  on  the  other,  a  pang  which 
assails  one  member  affects  the  whole  body  ;  even  so  with  the  "  genera- 
tion that  seek  thy  face,  0  God  of  Jacob."  Their  pains  are  one,  and 
their  pleasures  also  ;  and  scattered  and  strangers  though  they  be,  al- 
though far  separate  from  each  other,  yet  one  pulse,  one  heart,  one 
sympathy  pervades  the  whole  ;  so  that,  when  they  meet,  they  feel  them- 
selves brethren.  As  when  two  travellers  from  the  same  neighbour- 
hood, although  in  their  own  land  they  had  known  no  intercourse,  meet- 
ing on  a  foreign  shore,  are  ready  to  embrace  as  brethren, — so  with  the 
believing  people  of  Jesus,  whenever  they  meet,  they  feel  that  they  have 
one  common  Head,  one  common  heart,  one  common  object,  one  common 
joy, 

They  have  one  common  character.  They  are  united  in  their  senti- 
ments and  sympathies.  The  natural  man  has  been  slain,  the  new  man 
has  been  assumed.  The  world  has  become  a  wilderness  ;  eternity  is 
their  home.  Their  conversation  is  not  of  earth,  but  of  heaven.  Their 
lives  are  not  regulated  by  sense,  but  by  faith.  An  atmosphere  of 
heaven's  holiness  and  of  heaven's  joy  breathes  around  them;  and  Christ 
Jesus  is  inscribed  on  all  they  do,  and  think,  and  say.  "  They  are  liv- 
ing epistles  of  Christ  Jesus,"  representing  his  feelings,  and  exhibiting 
his  character,  and  publishing  his  will. 

They  have  one  common  object.  To  honour  Jesus,  to  walk  with  Jesus, 
to  be  like  Jesus,  to  have  no  mind  but  his,  no  will  but  his,  no  righteous- 
ness but  his,  no  strength  but  his,  no  joy  but  in  his  presence.  They  are 
crucified  with  Christ,  and  risen  with  him,  having  had  their  sins  nailed 
to  his  cross,  and  leaving  their  corruptions  buried  in  his  grave  ;  and  their 
constant  aim,  day  by  day,  is  to  be  conformed  to  his  likeness,  so  as  to 
manifest  his  glory. 

They  have  one  common  hope.  There  is  a  heaven  of  joy,  and 
glor}',  and  perfection,  before  them — a  heaven  where  God's  presence 
ever  shineth — a  heaven  where  the  face  of  Jesus  ever  smileth — a  heaven 
where  there  is  no  night  of  sorrow,  no  cloud  of  sin.  This  is  their  com- 
mon home,  whither  they  are  journeying.  Faith  hath  revealed  its 
glories  to  them  from  afar.  She  has  told  of  its  purity,  whispered  of  its 
peace,  exalted  its  joy,  and  testified  of  its  perfections.  Already  have 
the  believer's  hopes  sought  to  lay  hold  of  these  joys  by  anticipation  ; 


148  FREE  CHURCH  PULPIT. 

and  when  this  privileged  generation  hath  beheld  such  glories  in  store, 
is  it  wonderful  that,  with  one  common  heart,  they  should  turn  their 
backs  on  the  world  and  their  faces  Zionward  ?  Is  it  wonderful  that, 
with  united  desires,  they  should  press  forward  through  Jesus  as  the  door, 
and  by  Jesus  as  the  way — facing  perils,  surmounting  difficulties,  tri- 
umphing over  adversaries,  lighting  their  way  onward  through  all  the 
opposition  that  lieth  in  their  path,  to  that  glorious  resting-place,  where 
this  generation,  assembled  in  one  bright  company,  shall  join  in  one  song 
of  triumph,  and  enjoy  one  eternal  repose  ? 

Such  is  the  generation  that  is  separated  from  the  world,  and  united 
first  to  Christ,  and  through  him  to  each  other.  Their  hearts  are  ever 
beating  in  unison  ;  their  desires  and  affections,  hopes  and  fears,  are 
flowing  from  the  same  source,  and  in  the  same  channel.  True  it  is,  that 
while  in  the  world  they  are  not  the  same,  in  so  far  as  their  advancement 
in  grace  is  concerned.  Some  are  babes,  others  are  youths  ;  others  strong 
in  the  faith.  Some  there  are  "  walking  without  being  weary,"  having 
little  joy,  yet  pushing  on.  Some  there  are,  "who  run  without  being 
faint/'  who  have  more  comfort  and  more  confidence,  and  whose  advan- 
cing progress  is  more  speedy.  Some  there  are  who  "  mount  up  on  wings 
as  eagles,"  with  eyes  that  never  blench,  and  with  pinions  that  never 
weary.  There  is  a  difference  in  degree,  but  none  in  kind.  The  same 
faith  animates  every  heart — the  same  love  glows  in  every  bosom — and 
the  same  hopes  are  kindled  in  every  soul ;  although  they  are  not  seen  in 
equal  strength  and  perfectness,  yet  are  they  there  the  same  in  nature, 
and  the  same  in  object.  Just  as  in  the  midnight  sky,  though  one 
star  differeth  from  another  in  brightness,  yet  the  qualities  of  the 
light  in  all  are  the  same,  and  all  are  combining  for  the  purpose  of 
relieving  the  gloom  of  the  night ;  so  with  the  believing  people  of  God  ; 
they  are  not  equally  advanced  in  the  divine  life,  but  the  nature  ./hat 
animates  them  all  is  the  same ;  all  are  stars  in  the  firmament  of  the 
church,  though  all  are  not  stars  of  equal  brilliancy,  and  all  combine  in 
one  object,  "  to  make  their  lights  so  shine  before  men,  that  others  seeing 
their  good  works,  may  glorify  their  Father  which  is  in  heaven."  The 
one  great  object  which  the  meanest  as  well  as  the  mightiest  believer  is 
desirous  of  advancing,  is  the  glory  of  Christ. 

Thus  does  the  whole  church  of  Jesus  form  a  united  generation,  with 
one  nature,  with  one  object,  and  one  desire  ;  connected  into  one  har- 
monious whole,  for  the  purpose  of  honouring  the  Lord  in  their  union  ; 
and  it  matters  not  how  diverse  the  gifts  and  graces  of  the  different  be- 
lievers may  be  if  they  are  Christ's — these  gifts  and  graces,  although  dif- 
fering from  one  another,  will  be  found  to  unite  and  harmonize,  for  the 
purpose  of  attaining  one  great  common  end.     As  you  have  seen  metals 


REV.  DONALD  FERGUSSON.  149 

different  in  their  qualities,  when  melted  in  the  crucible,  mingling  their 
([ualities  together,  and  so  forming  a  composition  more  useful  than 
any  or'  the  metals  in  their  original  state — thus  the  different  characters, 
and  qualities,  and  gifts,  and  graces  of  believing  men,  are  melted  and 
fused  together  by  the  warmth  of  the  love  of  Jesus,  so  as  to  form  one 
united,  one  harmonious  generation. 

Such,  then,  is  the  union  between  Christ's  people— a  union  of  hearts  ; 
their  affections,  desires,  objects,  and  hopes,  are  all  the  same,  and  there- 
fore do  the  people  of  God  present,  or  at  least  they  ought  to  present,  to 
the  world,  a  society  whose  hearts  are  bound  by  love  one  to  another. 

Alas,  why  is  it  not  so  ?  Of  old  the  heathen,  when  looking  on  the  Chris- 
tian Church,  were  wont  to  say,  "  See  how  these  Christians  love  one 
another  !"  And  what  is  the  reason  that  the  case  is  different  now?  One 
reason  is  to  be  found  in  the  universality  of  the  profession.  Many  there 
are  in  the  visible  church  who  are  mere  professors,  and  these  cannot  love 
the  true  believer,  nor  can  any  believer  feel  towards  them  the  love  of 
Christian  brotherhood.  Truly  there  is  much  to  lament  and  to  confess 
of  unbrotherliness  among  those  who  call  themselves  Christ's  people. 
Brethren,  judge  yourselves.  The  Apostle  gives  you  a  balance  wherein 
to  weigh  yourselves.  See  whether  you  can  6ay,  "  we  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the  brethren." 

There  is  one  other  element  of  weighty  import  implied  in  this  expres- 
sion, to  which  I  will  do  little  more  than  allude.  When  you  6peak  of  a 
generation,  you  always  combine  with  it  the  idea  of  a  family,  a  body  of 
individuals  having  a  common  father,  and  united  together  by  the  ties  of 
a  blood  relationship.  Such  was  the  case  with  the  Jews  of  old.  They 
were  all  descended  from  one  common  stock — they  were  all  one  united 
family  of  the  seed  of  Abraham.  Believers  in  Christ,  ye  have  got 
a  nobler  descent.  Yours  is  a  more  glorious  Father — yours  a  more 
illustrious  family  !  Ye  are  God's  begotten  ones.  He  is  not  your  Father 
by  creation  alone — neither  is  he  your  Father  by  providence  alone. 
These  privileges  you  have  in  common  with  unregenerate  men — with 
all  the  creatures  of  his  hand;  but  ye  are  his  children  by  grace  ;  in  Christ 
Jesus  have  ye  been  begotten  again,  by  the  Spirit  of  God,  unto  righteous- 
ness and  true  holiness.  This  is  the  grand  secret  of  your  separation  font 
■  rhJ,  of  your  union  as  a  church,  that  the  Holy  Ghost  has  begot- 
ten a  new  nature  within  you,  separating  you  from  all  that  your  former 
old  and  carnal  nature  loved,  and  uniting  you  to  Jesus,  and  by  Jesus 
unto  all  that  is  holy,  all  that  is  pure,  all  that  is  heavenly.  Believers, 
ye  are  one  with  Christ  Jesus — members  of  his  body,  of  his  flesh,  and 
of  his  bones — partakers  of  his  nature,  animated  by  his  Spirit.    Y 


150  FREE  CHURCH  PULPIT. 

one  in  Christ ;  the  same  heart  throbs  through  the  whole  mystical  body 
— the  same  holy  desires  and  affections  animate  it — the  whole  family  are 
united  in  him,  and  consequently  they  are  united  the  one  to  the  other. 
One  is  your  Father,  even  God  in  Christ  Jesus  through  the  Holy  Spirit ; 
and  all  they  are  brethren.  All  the  living  church  is  one  great  family,  ani- 
mated by  a  family  spirit,  adorned  by  a  family  likeness,  and  hasting  on 
to  the  family  home. 

Is  not  this  a  glorious  privilege  ?  Is  it  a  glorious  thing  to  speak,  and 
to  hear  of  such  a  state,  and  to  meditate  on  such  a  dignity  ?  Oh  yes, 
but  it  is  a  far  more  glorious  thing  to  be  a  partaker  of  the  privileges 
themselves  !  Ah  !  many  think  that  the  speaking,  and  the  hearing,  and 
the  hoping,  are  enough  !  Brethren,  deceive  not  yourselves — of  this 
generation  ye  are  not,  unless  ye  are  begotten  again  of  the  Holy  Spirit 
— of  this  family  ye  are  not,  unless  ye  are  born  again,  "  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God." 

Know  ye  not,  brethren,  that  unless  the  saving  change  have  taken  place 
upon  you,  ye  are  of  another  generation — another  and  a  very  different 
family — that  ye  are  of  your  father  the  devil  ?  Know  ye  not,  that  by  na- 
ture ye  are  of  him  begotten —  animated  by  his  spirit,  bearing  his  name, 
loving  his  children,  doing  his  work.  And  if  ye  have  not  been  converted,  this 
is  your  condition  still.  Have  ye  been  converted  ?  Does  any  one  say  I  do 
not  know  V  I  ask,  have  you  ever  inquired  ?  Have  you  ever  questioned 
yourselves  thus  :  "  Am  I  separated  from  the  world  ?  Am  I  in  love  with 
holiness  ?  Do  I  love  God  ?  Do  I  long  after  Jesus  ?  Do  I  cherish  his 
people  ?  Do  I  reflect  his  image  ?  Do  I  press  forward  after  him  to  his 
heaven  ?  Such  alone  have  a  right  to  consider  themselves  that  "  chosen 
generation,"  of  whom  God  says,  "I  will  be  a  Father  unto  you,  and  ye 
shall  be  my  sons  and  daughters,  saith  the  Lord  Almighty." 

II.  Let  us  now  inquire  into  the  reasons  why  this  generation  have  at- 
tained to  such  a  character  as  that  which  I  have  endeavoured  to  describe. 
They  are  chosen  to  it.  "Ye  are  a  chosen  generation."  It  is  all  God's 
work  there  is  none  of  it  your  own.  Long,  indeed,  it  would  have  been, 
ere  you  had  ch  osen  aught  so  pure,  aught  so  precious,  aught  so  soul- satis- 
fying, as  the  portion  of  the  believer.  God  has  chosen  this  generation 
for  himself.     Believing  brethren,  ye  were  chosen,  and  how  ? 

1.  In  the  exercise  of  Divine  Sovereignty.  The  foundation  of  all 
genuine  religion  is  to  believe  that  we  are  all  created  for  advancing  the 
Divine  glory ;  and  that  Jehovah  in  himself  has  sovereign  authority 
to  dispose  of  all,  or  any  of  his  creatures,  according  to  his  sovereign 
pleasure,  for  the  advancement  of  that  object  ;  and  the  submissiveness 


REV.  DONALD  FERGUSSON.  151 

becoming  the  lowly  creature  in  God's  presence  should  express  itself 
thus,  "  Lord,  glorify  thyself  in  me  according  to  thy  will.  I  am  ready 
as  thy  creature  to  fulfil  thy  pleasure." 

And  in  the  exercise  of  his  own  sovereignty  did  Jehovah  choose  a 
generation  for  himself,  when  all  had  rebelled  against  him.  He  saw  the 
whole  earth  accursed — the  whole  race  doomed  to  perdition — the  whole 
universe  arrayed  in  rebellion  ;  and  in  his  sovereign  pleasure  he  passed 
the  rebel  archangels  by,  reserving  them  under  chains  of  darkness  for 
ever.  He  passed  myriads  of  the  guilty  race  of  Adam  by,  dooming 
them  to  eat  the  fruit  of  their  own  ways,  and  to  be  filled  with  their  own 
devices.  He  passed  by,  and  seeing  the  guilty  lying  in  their  blood,  he 
layeth  his  hand  on  one  here  and  another  there,  "  one  of  a  city  and  two  of  a 
family,"  and  saith  unto  them,  Live.  Thus  he  chooseth  of  his  own  sove- 
reign will,  from  no  claim,  from  no  charm,  from  no  intercession,  from  no 
importunity,  but  he  saith,  /  will  that  ye  he  saved — I  ivill  that  ye  escape 
the  fire — I  will  that  ye  reach  heaven — I  will  that  ye  have  life  everlasting 
— /  will  have  mercy  on  whom  I  ivill ;  and  whom  I  will  I  quicken. 

Jehovah,  therefore,  elects  those  as  trophies  of  his  sovereign  authority 
— carried  off  out  of  a  rebellious  world  ;  and  who  is  there  who  will  say 
unto  him,  what  doest  thou  ?  or  who  will  dare  to  assert  that  he  hath  as- 
sumed an  authority  or  exercised  a  prerogative  that  is  not  his  due  and 
his  right  ?  The  sovereignty  of  God,  his  absolute  propriety  in,  and 
his  absolute  authority  over  his  creatures,  is  a  doctrine  too  little  ap- 
preciated, and  practically  too  little  believed.  Brethren,  ye  will  never 
be  happy  until  ye  recognise  God's  hand  in  all  things  that  he  doeth — ■ 
until  ye  see  God  working  in  everything  that  occurs — and  until  ye  are 
ready  to  say,  he  doeth  all  things  well.  Oh  !  it  may  be  often  hard  to  bear 
his  dealings — it  may  be  often  difficult  to  understand  his  movements — it 
may  be  often  long  before  ye  see  his  end  from  his  beginnings  ;  but  ye  will 
never  be  happy  until  ye  are  able  to  see  the  hand  of  a  sovereign  in  it  all, 
and  amid  darkness,  and  clouds,  and  fears,  and  pains,  to  say,  "Even  so, 
Father,  for  so  it  seemeth  good  in  thy  sight." 

And  while  ye,  believing  brethren,  who  have  experienced  the  benefits 
of  sovereign  grace,  should  adore  and  praise  this  exercise  of  his  sove- 
reignty in  electing  your  souls,  remember  that  ye  were — 

2.  Chosen  in  the  exercise  of  Divine  justice  and  holiness.  "  He  is 
holy  in  all  his  ways,  and  righteous  in  all  his  works,"  is  the  language  of 
the  believing  heart ;  but,  saith  the  carnal  man,  "  How  can  God  pass 
over  one  and  save  another,  when  all  are  equally  guilty  ?"  And  who 
art  thou,  O  worm  of  the  dust,  that  wouldst  call  the  Sovereign  of  the 
universe  to  thy  bar  ?    Would  he  not  be  Justin  condemning  thee  ?    Was 


152  FREE  CHURCH  PULPIT. 

not  the  sin  thine  own  voluntary  act,  and  is  not  damnation  thy  fitting 
doom  ?     Has  he  doomed  thee  to  one  pang  more  than  thou  meritedst  ? 

Is  it  not  true  that  all  are  guilty  and  condemned,  and  would  it  not  be 
just  in  Jehovah  to  allow  all  to  perish  ?  Would  he  not  be  a  just  God  in 
casting  all  the  apostates  of  Adam's  seed  into  hell  for  ever  ?  So  did  he 
to  the  apostate  angels,  and  where  was  the  injustice?  So  will  he  do 
with  impenitent  men  ;  and  even  the  souls  in  perdition  dare  not  say  that 
their  doom  is  other  than  just.  Can  it  be  unjust  in  him  to  allow  some 
to  endure  the  doom  which  all  have  deserved.  Or  can  it  be  unjust  in 
him  (if  so  be  his  sovereign  pleasure)  to  save  seme  from  the  perdition 
which  their  sin  has  deserved.  "Was  it  unjust  in  him  to  save  from  fall- 
ing, by  his  preventing  grace,  the  angels  that  kept  their  first  estate  ; 
whilst  at  the  same  time  he  left  the  fallen  angels  to  perish  ?  Was  it  un- 
just in  him  to  choose  Abraham  and  his  seed  to  such  high  honours  of  old, 
while  the  whole  remaining  world  was  left  in  darkness?  Assuredly  not 
— where  all  have  deserved  death  it  could  not  be  injustice  to  choose  some 
to  life  eternal. 

See  how  it  is  in  your  ordinary  dealings.  If,  from  among  a  thou- 
sand traitors  who  have  forfeited  their  lives  to  the  laws  of  their  coun- 
try, it  be  the  pleasure  of  the  king  to  extend  his  clemency  and  a 
free  pardon  to  a  few,  does  this  commit  any  injustice  towards  those 
that  have  to  bear  the  fury  of  the  law  that  they  have  outraged.  If,-of 
two  debtors,  who,  for  the  debt  that  they  owe,  have  been  committed  to 
prison,  you  forgive  one  his  debt,  while  you  leave  the  other  still  liable 
for  what  he  owes,  does  he  that  is  unrelieved  have  any  reason  to  com- 
plain ?  No — the  prerogative  that  is  exercised  belongs  to  the  man  who 
employs  it.  As  little  can  any  sinner  chai'ge  Jehovah  with  injustice 
in  passing  guilty  souls  by,  leaving  them  to  eat  the  fruit  of  their 
own  ways,  while  he  washes  and  saves  souls  as  guilty  as  they,  thereby 
proving  his  own  sovereign  propriety  in  his  creatures.  Oh  !  let  every 
mouth  be  stopped  that  would  arraign  the  divine  justice  ;  in  such  an 
instance  let  us  rather  see  divine  justice  and  divine  mercy  harmonizing,  the 
one  in  ransoming  souls  from  death,  and  the  other  in  condemning  guilty  and 
unbelieving  souls  for  their  iniquities,  thereby  proving  Jehovah's  right- 
eous authority  in  judging  and  condemning  the  breakers  of  His  law  before 
the  wide  universe  :  and  seeing  this,  let  us  join  with  the  Apostle  and 
say,  "Hath  not  the  potter  power  over  the  clay;  of  the  same  lump  to 
make  one  vessel  unto  honour  and  another  into  dishonour." 

In  one  event,  however,  God  might  have  been  reckoned  unjust  in  this 
electing  decree.  Had  he  passed  over  sin  without  vengeance,  it  might  have 
been  so  ;  had  he  passed  an  act  of  indemnity,  a  simple  pardon  to  the  elected 


REV.  DONALD  FERGUSSON.  153 

sinner,  without  an  atonement,  then  would  God  have  been  unjust,  not, 
however,  towards  men,  but  towards  his  own  holiness,  his  own  righteous- 
ness, his  own  truth  and  laiv. 

The  elected  could  not  be  saved  without  their  sins  being  punished  and 
the  law  of  God  avenged.  The  electing  decree,  therefore,  ordained  the 
means  as  well  as  the  end.  The  souls  of  the  elected  were  chosen  in  Christ. 
He  is  their  covenant  head  in  grace,  as  Adam  represented  the  race  in  the 
first  covenant ;  and  as  Adam  broke  the  covenant,  and  in  the  one  act  made 
himself  and  all  his  seed  covenant  breakers,  even  so,  as  Christ  fulfilled 
the  law,  all  his  seed  are  reckoned  in  him  as  covenant  fulfillers.  As  the 
first  brought  sin  upon  his  seed,  so  the  second  brought  righteousness  as 
an  inheritance  to  his  offspring  ;  as  the  first  brought  death  into  the  world, 
and  all  our  woe,  so  the  second  brought  life  and  immortality  to  light ; 
as  the  first  Adam  brought  the  curse  and  lost  the  blessing,  so  the  second 
bore  the  curse  and  regained  the  blessing  ? 

In  Jesus,  then,  did  the  decree  ordain,  that  sin  should  be  punished  and 
judgment  executed — in  him  was  the  law  to  be  honoured,  and  the  insulted 
holiness  of  God  vindicated  ;  and  therefore  is  he  the  Lamb  slain  before  the 
foundation  of  the  world — judicially  offered  in  covenant — virtually  of- 
fered when  the  first  promise  brought  the  balm  of  hope  to  the  guilty 
heart — typically  offered  in  all  the  sacrifices  of  the  Old  Testament  eco- 
nomy— actually  offered  on  the  cross  of  Calvary.  And  when  he  thus 
assumed  our  griefs,  and  carried  our  sorrows — when  he  bowed  his  head, 
and  died  for  sin,  the  justice  of  God  was  more  honoured,  and  became 
more  illustrious,  than  if  every  soul  of  man  had  perished  everlastingly. 

Look  at  this  work  and  rejoice.  See  justice  sheathing  his  sword 
in  Immanuel's  bosom — the  law  visiting  his  holy  soul  with  her  curse 
— the  wrath  of  Jehovah  smiting  him  ;  look  on  all  this,  and  give  thanks 
at  the  remembrance  of  God's  holiness ;  give  thanks  at  the  vindi- 
cation of  God's  law;  smile  even  in  the  face  of  justice,  and  say,  "My 
God  is  a  holy,  as  well  as  a  loving  God  ;"  and  when  you  see  justice  arm- 
ing himself  against  unelectedand  unbelieving  sinners,  hide  ye  in  Christ, 
and  say,   "  Behold,  O  God,  my  shield." 

But,  more  than  all  the  other  attributes  exercised  in  the  electing  de- 
cree— 

3.  The  love  of  God  is  manifested  in  all  its  richness.  This  act  of 
election,  on  the  part  of  God,  is  usually,  in  plan  and  purpose,  ascribed  to 
God  the  Father  ;  but  this  arises  solely  from  the  fact,  that  the  initial  step 
in  the  execution  of  the  decree  is  the  work  of  the  Father.  Equally  is  the 
act  of  election  the  deed  of  the  Son,  and  of  the  Spirit,  as  it  is  the  act  of 
the  Father.  All  the  persons  of  the  Godhead  were  at  one  and  the  same 
time  enacting,  ordaining,  concurring  in,  and  consenting  to  the  act — exer- 


154  FREE   CHURCH   PULPIT. 

cising  their  independent  functions  as  three  divine  persons,  and  their  united 
functions  as  one  divine  essence  ;  and  each  has  proved  his  own  indepen- 
dent share  in  the  electing  -work,  in  the  part  which  he  has  taken  in  its  exe- 
cution ;  for  while  the  Father  has  given  his  Son,  the  Son  has  given  his  life, 
and  the  Spirit  devotes  himself  to  the  work  of  arresting,  and  converting, 
and  sanctifying  the  souls  and  hearts  of  those  that  are  ordained  in  the 
counsels  of  eternity  to  life  everlasting. 

Already  have  we  seen  the  sovereignty  of  God  manifested  in  this  act, 
and  we  have  also  seen  God's  justice  and  holiness  therein  revealed.  Be- 
hold now  an  attribute  more  tender,  more  affecting  still,  even  his  own 
sovereign  victorious  love,  exhibited  in  this  act  of  election — his  sovereign 
grace  in  choosing,  his  victorious  grace  in  executing.  This  is  the  theme 
of  the  believer's  praise — the  source  of  the  believer's  joy — the  tender  tie 
that  binds  him  more  lovingly  to  his  Lord.  When  surveying  all  that  he 
was,  and  all  that  he  is,  and  all  that  he  hopes  to  be,  well  may  the  be- 
liever say,  "  By  the  grace  of  God,  I  am  what  I  am  ;"  "I  got  not  the 
land  in  possession  by  my  own  sword,  neither  did  my  own  arm  save  me  ; 
but  thy  right  hand,  and  thine  arm,  and  the  light  of  thy  countenance,  be- 
cause thou  hadst  a  favour  unto  me."  Oh  !  brethren,  it  was  all  of  love— 
of  free  grace  on  God's  part,  and  no  work  on  ours — of  compassion  in  his 
heart,  and  no  merit  in  our  souls — of  sovereign  grace  vouchsafed  without 
a  claim,  which  we  could  plead  with  him. 

God  chose  you,  believers  !  Ye  had  no  claim  on  him — ye  had  fallen 
from  your  holiness — fallen  when  it  was  in  your  power  to  have  resisted 
temptation — ye  had  sinned,  and  therefore  could  ye  have  no  claim  on 
Jehovah.  Yes,  one  claim  ye  had,  ye  had  a  claim  on  his  judgment — on 
his  fury — on  his  wrath — a  full  title  to  his  hell.  Ah  !  brethren,  if  the 
unjustified  soul  were  to  open  his  lips,  and  to  claim  from  God  his  due, 
what  would  he  say — what  would  he  ask  ?  What,  but  wrath — what,  but 
ruin — what,  but  the  floods  of  his  hot  anger  ?  This  was  our  only  claim,  O 
sinners,  at  God's  hands  ;  but  such  were  not  his  sovereign  purposes  to- 
wards you,  believers.  Oh  !  no.  They  were  purposes  of  love — in  love 
he  chose  you  to  the  enjoyment  of  his  love.  God  chose  you,  not  because 
of  anything  that  tvas  in  you.  How  could  he  ?  Ye  had  nothing  but 
what  was  filthy,  loathsome,  and  hateful — all  the  race  was  corrupted 
— all  the  person  was  polluted — all,  all  was  defiled.  There  was  not  from 
head  to  heel  a  spot  that  was  not  filthy ;  and  then  did  the  grace  come — 
grace,  how  precious,  how  marvellous  to  souls  so  very  lost ! 

God  chose  you  not,  believers,  because  of  ivorks  to  be  wrought  in 
or  by  you.  No  ;  it  was  to  this  that  ye  were  elected,  to  bring  forth 
fruit  unto  God.  This  is  the  object  and  the  end,  but  never  the  occa- 
sion.    As  soon  may  you  tell  me  that  it  is  the  light  of  morning  that 


REV.  DONALD  FERGUSSON.  155 

kindles  the  sun's  blaze  in  the  sky,  as  that  the  works  wrought  in  the  be- 
liever by  the  Spirit,  are  the  occasions  of  his  salvation.  No,  brethren, 
here  it  is  electing  grace  again,  for  the  veriest  reprobate  now  in  hell, 
had  God  seen  it  meet  to  choose  him,  would  have  been  as  precious  a  vessel 
of  mercy  in  God's  hands  as  the  brightest  soul  in  glory. 

God  chose  you  not,  believers,  because  of  the  ivories  to  be  wrought  by 
Immanuel  in  your  stead.  From  all  eternity  God  loved  and  chose  the 
elect.  It  was  this  love  that  was  the  occasion  of  the  covenant,  and  not 
the  covenant  that  occasioned  the  love — it  was  the  love  of  God  that  sent 
the  Son,  and  not  the  achievements  of  the  Son  that  begat  the  love.  Herein 
is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and  sent  his  Son  to 
save  our  lost  souls.  Oh,  that  our  souls  were  now  lost  in  wonder — lost 
in  the  heights  and  depths  of  this  matchless  love  of  God,  who  thus  from 
all  eternity  did  choose  a  people  for  himself,  ordaining  them  in  Christ 
into  life  everlasting. 

Believing  brethren,  ye  have  all  reason  to  adore  this  love — >ye  have  all 
grounds  for  knowing  something  of  it.  The  work  is  all  grace.  It  is 
grace  inthedecree — it  is  grace  in  theexecution  of  the  decree — therefore, 
let  grace  have  all  the  praise.  Brethren  and  sinners,  did  you  ever  seek, 
or  choose,  or  follow  after  God,  when  in  carnality  ?  "  Ye  have  not 
chosen  me,"  saith  Jesus,  "  but  I  have  chosen  you}  and  ordained  you." 
It  is  all  of  sovereign  grace — grace  in  electing — grace  in  converting — 
grace  in  issuing  the  decree,  and  grace  in  executing  it.  Here  is  an 
open  heaven — here  is  a  free  forgiveness — here  is  a  full  salvation,  yet, 
believing  brethren,  did  ye  not  pass  them  a  thousand  times  by,  and  scorn 
and  reject  them,  until  the  grace  of  God  opened  your  eyes,  and  ears,  and 
hearts,  to  adore  the  wonders  of  electing  grace,  and  of  redeeming  love. 

And  now  let  no  one  say  the  decree  is  past.  What  then  need  I  do  ? 
If  I  am  elected,  I  am  safe.  God  will  accomplish  his  decree,  and  I  may 
leave  it  in  his  own  hands  !  If  I  am  not  elected,  all  my  labours  are  un- 
availing, my  soul  is  lost  !  Brethren,  God  has  ordained  the  means  along 
with  the  end;  the  end  is  hidden,  your  eye  cannot  see  it,  your  heart  can- 
not be  affected  by  what  is  unseen  and  unknown  ;  the  fact  of  a  decree 
existing  never  can  affect  your  movements.  But  the  means  you  do  see  ; 
He  telleth  you  to  employ  them,  and  to  the  means  employed  he  promises 
a  blessing. 

What  then,  sinner,  is  it  to  thee,  that  behind  the  veil  which  shrouds 
the  secret  counsels  of  Jehovah,  there  is  a  record  of  the  redeemed  ?  What 
is  this  to  thee  now  ?  or  how  can  it  affect  thee  ?  Thine  are  the  means, 
and  with  the  means,  if  you  employ  them,  thine  also  is  a  promise  that 
hath  never  been  broken — the  promise  of  a  faithful  God  that  he  will  bless 
the  means. 


156  FREE  CHURCH  PULPIT. 

Employ  the  same  argument  in  the  ordinary  dealings  of  life.  God  has 
decreed  the  length  of  your  days  ;  your  hours  are  numbered.  Will  ye  say 
that  it  is  needless  to  provide  food  and  raiment  for  your  bodies  because 
of  this  decree  of  God,  leaving  God  to  provide,  without  an  effort  of  your 
own  ? 

The  merchant  sends  his  vessels  to  the  ocean,  although  the  issue  of  the 
voyage  is  from  eternity  decided.  He  ventures  his  treasures— he  ven- 
tures his  life,  although  he  knows  not  but  that  his  gallant  ship  may 
founder  under  the  first  blast  that  pours  into  her  sails. 

Brethren,  let  no  man  argue  thus.  What  is  God's  message  ?  Here  is 
a  proffered  salvation,  freely  proffered  without  money  or  without  price. 
Here  are  the  means  provided  whereby  to  find  your  way  to  salvation  ! 
Here  is  the  blessing  promised  to  all  who  use  the  means,  and  who  seek 
the  salvation  ;  and  if  ye  reject  the  invitation — if  ye  neglect  the  means, 
is  God  to  be  blamed  for  your  obstinacy ;  nay,  rather,  is  your  damnation 
not  of  your  own  choosing  ? 

Oh  brethren  !  in  all  its  features,  electing  grace  is  to  be  praised ;  even 
the  condemned  can  bring  no  accusation  against  it,  for  it  threw  no  bar, 
no  hindrance  in  their  way.  And  every  redeemed  one  must  rejoice  in 
it,  confessing  that,  if  electing  grace  had  not  chosen  him,  he  had  never 
chosen  God;  and  that,  if  supporting  grace  had  not  upheld  him,  he  had 
never  reached  to  the  salvation  of  his  soul. 

And  now  let  me  put  the  j)ractical  question  to  one  and  all  of  you, 
and  oh  press  it  solemnly  on  your  own  hearts,  "  Are  ye  a  chosen  genera- 
tion ?"     Let  no  one  reply,  How  can  we  tell  ?      Brethren,  what  are  ye  1 
chosen  to  ?     Is  it  to  heaven  ?     Yes  ;  but  not  first ;  ye  are  first  chosen 
to  holiness  ;  and  without  this  holiness  wrought  in  you,  never  shall  you 
reach  heaven.     I  therefore  ask  you  again,   "  Are  ye  a  chosen  genera-  .1 
tion  ?  "     Have  ye  been  chosen  to  holiness  ?     If  not,  the  decree  of  elec-    j 
tion  can  yet  speak  no  comfort  to  you. 

Are  ye  a  chosen  generation  ?  Have  ye  received  Jesus  as  your  soul's  5 
salvation  ?  Oh,  if  so,  remember  that  they  who  are  Christ's  have  cruci-  I 
fied  the  flesh.  Now,  what  have  you  done  to  prove  this  ?  What  passion 
have  you  curbed  ?  What  lust  crucified  ? — what  darling  sacrificed  ? 
Search  your  own  hearts  and  see  ;  and  if  ye  find  something  to  comfort, 
ye  will  also  find  much  to  humble  you — much  sin  yet  requiring  to  be  cast 
out — much  corruption  yet  to  be  crucified — all  stimulating  you  to  greater 
earnestness  after  the  experience  of  the  comforts  and  of  the  duties  whereof 
the  Apostle  speaketh  when  he  saith,  "  The  foundation  of  God  standeth 
sure,  having  this  seal ;  the  Lord  knoweth  them  that  are  his ;  and  let 
every  one  that  nameth  the  name  of  Christ  depart  from  iniquity." 


(    157    ) 


LECTURE    XIII. 

NONE  LIKE  CHRIST. 

BY  THE   REV.  THOMAS  WATERS,  LAUDER. 

■•  I  am  the  rose  of  Sharon  and  the  lily  of  the  valleys.  As  the  lily  among  thorns,  so  is  my 
lova  among  the  daughters.  As  the  appie  tree  among  the  trees  of  the  wood,  so  is  my  beloved 
unong  the  sons.  I  sat  down  under  his  shadow  with  great  delight, and  his  iruit  was  sweet  to 
my  taste." — Song  ii.  1-1. 

Human  language,  even  moulded  by  inspiration,  completely  fails  to  de- 
scribe the  matchless  excellencies  of  the  Lord  Jesus  Christ.  Hence,  the 
Holy  Spirit,  to  remedy  in  some  measure  this  deficiency  of  language,  em- 
ploys many  sweet  and  striking  images  to  shadow  forth  the  glory  and  the 
grace,  the  loveliness  and  the  love  of  him  who  is  the  Son  of  the  Highest, 
and  the  Saviour  of  man.  In  this  sacred  allegorical  song,  which  more 
than  the  breath  of  genius  inspired,  and  which  Solomon  must  have  writ- 
ten with  a  pen  dipt  in  the  dews  of  heaven,  and  a  soul  baptized  with 
divine  love*  such  figures  and  images  abound — some  taken  from  the 
exercise  of  pure  and  conjugal  love,  some  from  the  simple  scenes  of 
pastoral  life,  some  from  the  objects  of  nature  around  us — the  plant  of 
rarest  value,  the  flower  of  loveliest  hue,  the  tree  with  nourishing  fruit, 
and  refreshing  shade. 

In  alluring  men  to  the  Saviour,  the  Spirit  of  God  manifests  the  most 
marvellous  wisdom  and  love.  For,  first,  As  the  souls  of  men  are  by  na- 
ture enmity  against  Christ,  before  they  can  delight  in  his  person,  or  rest 
on  his  work,  a  power  divine  must  be  put  forth  upon  them  ;  but  this 
power  often  moves  so  gently,  and  with  such  nice  adaptation  to  the  con- 
dition of  man,  and  is  veiled  beneath  such  a  variety  of  attractive  figures 
and  illustrations,  that  the  sinner,  while  drawn  by  Almighty  grace,  is  as 
it  were  charmed  by  the  beauty  of  a  flowrer,  or  allured  by  the  fragrance 
of  a  rose.  "I  am  the  rose  of  Sharon,  and  the  lily  of  the  valleys."  And, 
second,  As  when  man  was  first  created,  he  was  placed  in  a  garden,  where 
were  trees  the  most  beautiful,  and  birds  of  sweetest  note  on  every  branch, 
and  flowers  that  filled  all  Eden  with  delightful  perfumes  ;  and  while  the 
curse  has  in  some  measure  withered  and  wasted  the  face  of  nature,  there 
remains  enough  of  beauty  on  many  a  fair  landscape  and  lovely  flower, 
to  shew  the  glory  of  man's  state,  when,  amid  the  beauties  of  the  primeval 
paradise,  he  held  converse  with  his  God  ;  and,  as  in  the  Bible,  our  views 
are  carried  forward  to  a  paradise  gained,  far  more  rich  and  glorious  than 
the  paradise  lost,  where  the  full  enjoyment  of  divine  love  and  blessed- 
No.  118. — Lect.  13.  vol  in. 


158  FREE  CHURCH  PULPIT. 

ness  is  represented  by  such  images  as  trees  whose  foliage  never  fades, 
and  waving  palms,  and  flowers  that  never  wither  : — Therefore,  as  man's 
primeval  state  of  bliss  with  God  in  Eden,  and  man's  consummated  state 
of  felicity  with  God  in  heaven,  are  associated  and  entwined  with  such 
images  and  emblems  as  these,  behold  the  grace,  and  wisdom,  and  con- 
descension of  Jesus,  in  alluring  sinners  unto  him,  as  he  comes  to  them, 
with  love  in  his  heart  and  grace  on  his  lips,  saying, 

Verse  1st,   "  I  am  the  rose  of  Sharon,  and  the  lily  of  the  valleys." 

1.  Notice,  that  this  song  is  in  the  form  of  a  dialogue,  the  principal 
parties  in  which  are  a  bride  and  bridegroom,  or  Christ  and  the  be- 
liever. Now  it  is  Christ,  and  not  the  believer,  as  some  think,  who 
speaks  in  this  verse.  For  in  this  song  the  believer  never  commends 
himself,  but  Christ.  "  Let  another  praise  thee,  and  not  thine  own  lips." 
Secondly,  the  connection  between  these  words  and  the  second  verse,  in 
which  Christ,  beyond  all  doubt,  is  the  speaker,  seems  to  intimate  that 
they  also  are  spoken  by  him.  And  especially,  in  the  third  place,  the  first 
verse  can  be  spoken  with  propriety  only  by  Christ.  It  is  only  he  who 
says,  "  I  am  the  true  vine  ;"  "  I  am  the  bread  of  life  ;"  "  I  am  the  bright 
and  morning  star,"  who  can  properly  say,  "I  am  the  rose  of  Sharon, 
and  the  lily  of  the  valleys."  «. 

2.  Attend  now  to  the  import  of  the  imagery  here  employed.  (1.)  "I 
am  the  rose  of  Sharon."    The  land  of  Cannan,  as  being  the  place  where 
"  God  manifest  in  the  flesh"  was  to  dwell,  and  as  a  country  of  richest 
fertility  and  greatest   beauty,  is  styled  "'the  glory   of  all  lands.7'     In 
this  land  are  several  plains  called  Sharon  ;  one  of  the  finest  of  which  is 
fifteen  miles  long,  and  thirty  broad,  bounded  on  the  one  side  by  the 
blue  waters  of  the  Levant,  and  on  the   other    by  the  hill  country  of 
Judea.     It  is  famous  for   its  roses,  which  are  universally  admired  for 
their  rich  fragrance  and  great  beauty;  as  well  as  much  sought  after  for 
a  delightful  perfume,  called  "  the  attar  of  roses."     The  prophet  Isaiah, 
foretelling  the  marvellous  change  which  the  gospel  would  produce,  says, 
"  The  desert  shall  rejoice  and  blossom   as  the  icse.      It  shall  blossom 
abundantly,  and  rejoice  even  with  joy  and  singing  ;  the  glory  of  Leba- 
non shall  be  given  unto  it,  the    excellency  of  Canned  and  Sharon." 
Hence,  as  shadowing  forth  his  glory,  Christ  says,   "  1   am   the  rose  of 
Sharon."    (2.)   "  The  lily  of  the  valleys."     The  "  valleys"  seems  to  be 
a  common  name  given  in  the  Bible  to  open  fertile  plains  in  the  Holy 
Land.     In  all  probability  there  were  places  called  "the  valleys"  near 
Sharon  ;   for   we  read,   "  And  over  the   herds  that  fed   in  Sharon,  was 
Shitrai  the  Sharonite  ;  and  over  the  herds  that  were  in  the  valleys,  was 
Shaphat  the  son  of  Adlai."     Now  these  rich  pastures  were  full  of  roses 
and  lilies  of  the  finest  kind.      The   lily  was  much  esteemed  among  the 
Jews  ;  and  was  employed  to  ornament  almost  every  part  of  the  temple 


REV.  THOMAS  WATERS.  159 

and  its  furniture.  "He  made  a  molten  sea,  and  the  brim  thereof  was 
wrought  like  the  brim  of  a  cup,  with,  flowers  of  lilies." 

The  most  magnificent  flower  of  this  kind  was  of  a  snowy  whiteness, 
of  lofty  stature,  and  of  a  very  delicate  and  elegant  form.  They  must 
have  been  of  surpassing  beauty,  of  which  Christ,  pointing  no  doubt  to 
some  near  him,  said,  "  Solomon  in  all  his  glory  is  not  arrayed  like  one 
of  these.  '  Speaking  of  this  lily,  an  eye-witr.ess  says,  "The  flower 
was  sweet  scented,  and  its  smell,  though  much  more  powerful,  resembled 
that  of  the  lily  of  the  valley.  This  superb  plant  excited  the  admiration 
of  the  whole  party  ;  and  it  brought  immediately  to  my  recollection  the 
beautiful  comparison  used  on  a  particular  occasion  by  our  Saviour  : 
"  Yet  I  say  unto  you,  that  Solomon  in  all  his  glory  was  not  arrayed  like 
one  of  these."  The  beauty  and  rich  expressiveness  of  these  emblems, 
will  appear  still  more  palpable  as  we  proceed  to — 

3.  Trace  some  points  of  resemblance  between  them  and  Christ. 
And  while  we  dwell  on  this,  may  the  Holy  Ghost,  as  a  Spirit  of  wisdom 
and  revelation  in  the  knowledge  of  Christ,  take  of  the  things  of  Christ, 
and  shew  them  unto  us,  so  that  we  may  see  their  beauty,  taste  their 
sweetness,  and  feel  their  power  ! 

(1.)  The  rose  and  the  lily  have  a  fragrant  smell.  How  pleasant  the 
odours  that  are  exhaled  from  these  flowers,  in  the  "incense  breathing 
morn,"  when,  bathed  in  dew,  their  sweet  scents  float  around  us,  and  fill 
the  air  !  How  regaling  to  the  senses — how  refreshing  to  the  body  ! 
But  Jesus  transcends  them  all  in  the  sweet  fragrance  that  breathes 
around  him,  and  refreshes  and  delights  the  soul. 

"  Is  he  a  Rose  ?     Not  Sharon  yields 
Such  fragrancy  in  all  her  fields, 
Or  if  the  Lily  he  assume 
The  valleys  bless  the  rich  perfume." 

Everything  about  Christ  is  fragrant,  and  has  a  delightful  odour  to  his 
people.  "  Unto  you  therefore  which  believe  he  is  precious."  His  name 
is  fragrant ;  it  is  "  as  ointment  poured  forth."  His  words  are  fragrant  ; 
"his  lips  like  lilies  drop  sweet  smelling  myrrh."  Those  words  are 
spirit  and  life  ;  yea,  "  the  savour  of  life  unto  life."  It  is  the  great 
business  of  the  Christian  minister  to  draw  souls  to  Jesus,  by  "  making 
manifest  the  savour  of  his  knowledge  in  every  place."  His  garments  are 
fragrant  ;  "  they  smell  of  myrrh,  and  aloes,  and  cassia :" — his  ordinances 
are  fragrant ;  they  are  "  beds  of  spices  :" — his  house  is  fragrant ;  it  is 
"  the  mountain  of  myrrh,  and  the  hill  of  frankincense  :" — his  people  are 
fragrant;  "the  smell  of  their  garments  is  like  the  smell  of  Labanon." 
This  fragrance  of  Jesus  enters  the  soul,  and  refreshes  it  with  the  balm 
and  the  bliss  of  heaven's  own  peace ;  and  throughout  eternity  will  fill  the 
redeemed  with  "joy  unspeakable  and  full  of  glory."  Christ  is  the  lily 
— Christ  is  the  rose  — 

"  Whose  holy  fragrance  fills  the  sky 
With  balm  of  peace  eternally." 


160  FREE   CHURCH    PULPIT. 

Now,  do  you  know  anything  of  this  fragrance — the  fragrance  of  his 
name  ?  Then  you  will  not  only  follow  him,  but  run  after  him  in  the 
obedience  of  a  love  that  will  never  flag  and  never  fail.  "  Thy  name 
is  as  ointment  poured  forth  ;  draw  me,  we  will  run  after  thee."  Of  his 
garments  ?  Such  will  be  your  experience  of  his  presence,  that  you  will 
say,  "Lo  this  is  our  God,  we  have  waited  for  him."  Of  his  words? 
Then  they  will  be  sweet  unto  your  taste  as  the  honey  that  droppeth  from 
the  comb  ;  and  you  will  "  count  all  things  but  loss  for  the  excellency  of  the 
knowledge  of  Christ."  Of  his  ordinances  ?  This  will  be  the  language  of 
you  heart  and  life,  "  I  was  glad  when  they  said  unto  me,  let  us  go  up  to 
the  house  of  the  Lord."  "  I  will  get  me  to  the  mountain  of  myrrh."  Of 
his  people  ?  You  will  regard  them  as  "  the  excellent  in  whom  is  all 
your  delight."  In  a  word,  if  you  have  taken  Jesus  in  the  arms  of  faith, 
and  to  the  bosom  of  love,  there  will  be  such  a  sweet  moral  fragrance  on 
all  your  words  and  actions,  that  men  will  "  take  knowledge  of  you,  that 
you  have  been  with  Jesus." 

(2.)  They  are  very  beautiful.  How  lovely  that  rose — how  beautiful 
that  lily,  fit  to  adorn  an  angel's  breast,  or  wreathe  a  seraph's  brow  ! 
But  Jesus  is  more  beautiful  far.  "  He  is  white  and  ruddy,  the  chiefest 
among  ten  thousand — his  countenance  is  as  Lebanon,  excellent  as  the 
cedars,  yea,  he  is  altogether  lovely."  An  angel  is  very  beautiful — no 
stain  on  his  snow-white  robes — no  shade  on  his  sun-bright  brow. 
Glorified  spirits  are  very  beautiful,  attracting  the  admiring  gaze  of  all 
heaven  ;  "  What  are  these  which  are  arrayed  in  white  robes  ?"  A  saint  on 
earth  is  very  beautiful,  "all  glorious  within,"  and  "  comely  without ;"  but 
it  is  Christ,  and  Christ  alone,  in  whom  "  all  fulness''  of  beauty  dwells. 
Beautiful  is  that  sky  lighted  up  with  the  rosy  dawn  of  morn,  lovely  is 
that  flower-garden  lading  with  its  thousand  odours  the  passing  breeze  ; 
beautiful  is  that  firmament  sparkling  with  stars;  but  Christ  is  "more 
glorious  and  excellent  than  the  mountains  of  prey."  He  was  beautiful 
in  his  childhood  ;  "  the  beauties  of  holiness"  shone  with  a  mild  lustre  on 
"  the  child  Jesus,"  as  "  he  grew  up  before  Jehovah  as  a  tender  plant." 
He  was  beautiful  in  his  manhood  ;  "  grace  was  poured  into  his  lips" — 
"  the  law  of  God  was  in  his  heart,"  and  "  holiness  to  the  Lord"  was 
inscribed  upon  him  every  day;  he  was  "  holy,  harmless,  undefiled,  and 
separate  from  sinners."  The  beauty  of  perfect,  sinless  manhood,  and  the 
beauty  of  perfect  Godhead  met,  and  mingled  upon  him  who  was  thus 
"  altogether  lovely."  This  beauty  of  Jesus  will  attract  all  eyes,  and 
ravish  all  hearts,  and  enchain  all  souls  throughout  eternity  ;  and  as  the 
redeemed  and  the  unfallen  gaze  upon  it,  with  lowlier  adoration  will  they 
cast  their  crowns  at  his  feet,  and  in  loftier  strains  sing,  "  Worthy  is  the 
Lamb  that  was  slain." 

We  do  not  ask  what  you  know  about  divine  truth  or  Bible  doctrines, 


REV.  THOMAS  WATERS.  161 

but,  Have  you  seen  this  beauty  of  Jesus  ?  The  promise  is,  "  Thine 
eyes  shall  see  the  King  in  his  beauty."  Press  forward  to  the  high  privi- 
lege with  this  desire  in  your  hearts,  "  We  would  see  Jesus,"  remember- 
ing that  the  religion  which  is  of  any  value  is  not  merely  the  knowledge 
of  truths,  and  doctrines,  and  divine  things,  but  the  knowledge  of  a  di- 
vine person,  and  an  experience  whose  language  is,  "  How  great  is  his 
goodness,  how  great  is  his  beauty." 

(3.)  Every  excellence  that  is  in  Christ,  is  in  him  pre-eminently  and 
perfectly.  "  In  all  things  he  has  the  pre-eminence."  He  is  not  only 
the  sun,  but  "  the  sun  of  righteousness  ;"  he  is  not  only  a  star,  but  "  the 
morning  star;"  he  is  not  only  balm,  but  "  the  balm  of  Gilead  ;'"  he  is 
not  only  a  rose  and  a  lily,  but  "  the  rose  of  Sharon  and  the  lily  of  the 
r-'ll: .ifs."  No  name  like  his  ;  it  is  above  every  name  on  earth  and  above 
every  name  in  heaven  !  No  righteousness  like  his ;  it  is  like  "  the  waves 
of  the  sea!"  No  riches  like  his  ;  they  are  "  unsearchable !"  No  peace 
like  his  ;  it  "passeth  understanding!"  No  love  like  his;  it  is  without  a 
height  and  without  a  depth,  without  a  length  and  without  a  breadth! 
Talk  you  of  wisdom  ?  "  in  him  are  hid  all  the  treasures  of  wisdom  and 
knowledge."  Of  power  ?  "  he  is  the  power  of  God  ;"  his  very  weakness 
is  stronger  than  man.  Of  fulness  ?  "  all  fulness  dwells  in  him."  Of 
glory  ?  "  he  is  the  brightness  of  the  Father's  glory,"  and  in  our  nature 
"  he  is  crowned  with  glory  and  honour."  Of  the  Spirit  ?  he  is  "  anointed 
with  the  Spirit  above  his  fellows."  Of  beauty  ?  "  be  is  fairer  than  the 
children  of  men." 

(4.)  This  rose  and  lily  grow  in  the  open  plain,  and  may  be  plucked 
by  any  hand.  It  mattered  not  whether  it  was  a  Jew  or  a  Samaritan,  a 
Pharisee  or  a  Sadducee,  a  rich  man  or  a  poor  man,  that  walked  through 
Sharon,  and  the  lily  covered  valleys,  he  might  pluck  those  roses  and 
gather  those  lilies  as  he  pleased.  Christ  is  not  far  away  in  an  unknown 
country,  or  far  up  in  yonder  heavens,  to  which  Gabriel's  mighty  wing 
alone  can  clear  its  way  ;  but  he  is  down  in  this  world,  in  a  place  as 
free  and  accessible  to  all,  as  that  where  Sharon's  roses  bloomed,  and  the 
lilies  of  the  field  grew  ;  yea,  in  the  low  valley  of  God's  free  gift,  and  in 
the  open  plain  of  God's  wondrous  love.  "  For  God  so  loved  the  world 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life."  And  just  as  he  went  to 
heaven  he  said,  "  Lo  I  am  with  you  alway ;"  and  even  after  he  was 
there,  "  he  sent  and  signified"  by  "  his  servant  John,"  "  Behold  I  stand 
at  the  door  and  knock,  if  any  man  hear  my  voice  and  open  the  door,  I 
will  come  in  to  him  and  sup  with  him,  and  he  with  me." 

Verse  2,  "  As  the  lily  among  thorns,  so  is  my  love  among  the  daugh- 
ters." In  the  first  verse  Christ  speaks  of  himself;  in  this  second  verse 
he  speaks  of  the  believer.      Here  are  two  comparisons — one  between  a 


162  FREE  CHURCH  PULPIT. 

lily  and  thorns,  another  between  a  beloved  and  daughters.  Let  us  open 
up  each  of  them. 

1.  Between  a  lily  and  a  thorn.  "As  the  lily  among  thorns."  In 
this  comparison  we  have  what  Christ  thinks  of  unconverted  men,  and 
what  he  thinks  of  the  believer.  It  matters  not  very  much  what  our 
friends  think  of  us,  it  matters  still  less  what  an  ungodly  world  think  of 
us  ;  it  matters  least  of  all  what  the  devil  thinks  of  us  ;  but  that  which 
especially  concerns  me  is  what  Christ  thinks  of  me.  Now,  in  the  eyes 
of  Christ  the  unconverted  are  as  "thorns,  '  the  believer  "  as  a  lily." 

(1.)  Unconverted  men  are  as  thorns.  Thus  in  Micah,  "  The  best  of 
them  is  as  a  brier  ;  the  most  upright  is  sharper  than  a  thorn  hedge." 
Again,  "  all  of  them  are  as  thorns  thrust  away?  because  they  cannot  be 
taken  with  hands."  Unconverted  men  may  be  called  and  compared 
to  thorns  ;  because  first,  They  are  unfruitful.  "  Do  men  gather 
grapes  of  thorns,  or  figs  of  thistles  ?"  God  denounces  the  curse  of 
unfruitfulness  upon  Israel  by  the  same  figure  ;  "  the  thorn  and  the 
thistle  shall  come  up  on  their  altars."  Unbelievers  bring  forth  no 
fruit  unto  God  ;  they  bring  forth  "  the  fruit  of  sin  unto  death,"  not  the 
fruit  of  righteousness  unto  life.  Second,  Thorns  are  pricking  and 
grievous  things.  Of  the  promised  blessings  to  the  house  of  Israel  this 
is  one — "  There  shall  be  no  more  a  pricking  brier  unto  the  house  of 
Israel,  nor  any  grieving  thorn  of  all  that  are  round  them."  Uncon- 
verted men  disturb  and  annoy  the  people  of  God  ;  all  that  live  godly  in 
this  life  will  suffer  persecution.  The  same  day  that  God  cursed  the 
ground  saying,  "  thorns  and  thistles  shall  it  bring  forth,"  he  said,  "  I 
will  put  enmity  between  thy  seed  and  her  seed."  Ever  since,  the 
seed  of  the  serpent  has  hated  the  seed  of  the  woman.  Third,  Thorns 
hinder  other  things  from  groiving.  The  seed  that  fell  among  thorns 
was  choked  and  did  not  grow  up.  Hence  this  command,  "  Break  up 
our  fallow  ground  ;  sow  not  among  thorns."  So  the  world,  temptations, 
ungodly  men,  and  false  brethren,  hinder  the  shootings  of  grace  and  the 
growth  of  holiness.  Finally,  Thorns  soon  become  quite  useless,  and  are 
fit  only  for  burning.  "  As  thorns  cut  up  shall  they  be  burned  in  the 
fire."  "  But  that  which  beareth  thorns  and  briers  is  rejected  and  is 
nigh  into  cursing,  whose  end  is  to  be  burned."  All  Christless  souls  are 
thorns,  whose  end  is  to  be  burned  in  the  quenchless  flames  of  hell. 
"  Who  would  set  the  briars  and  thorns  against  me  in  battle  ?  I  would 
go  through  them,  I  would  burn  them  together." 

(2.)  The  believer  is  a  lily.  First,  The  believer  is  a  lily  because  he 
is  like  Christ,  who  is  "  the  lily  of  the  valleys."  He  is  not  only  Christ's 
spouse  by  marriage,  but  his  sister  by  likeness.  "  A  garden  enclosed  is 
ray  sister,  my  spouse."  He  is  changed  in  his  state  and  changed  in  his 
nature,  so  that  he  who  saw  him  once  as  a  prickly,  unfruitful  thorn,  now 


REV.  THOMAS  WATERS.  163 

looking  on  him,  says,  "  Thou  art  all  fair,  ray  love,  there  is  no  spot  in 
thee."  All  this  beauty  and  loveliness  come  from  Christ,  who  is  the 
head  and  husband,  and  elder  brother  of  his  people.  Second,  The 
believer  is  a  lily  among  thorns,  because  there  are  few  believers  and 
many  ungodly.  "  We  are  of  God,  and  the  whole  world  lieth  in 
wickedness."  The  world  is  one  wide  waste  of  thorns — here  and  there  a 
lonely  lily.  The  flock  of  Christ  has  ever  been  a  "  little  flock."  And 
the  broad  way  is  still  crowded  by  the  many,  while  the  narrow  way  is 
trod  by  the  few.  Third,  The  believer  is  a  lily  among  thorns,  because 
he  is  generally  in  an  afflicted,  persecuted  state.  "All  who  live  godly 
in  Christ  Jesus  will  suffer  persecution."  These  thorns  are  the  "  much 
tribulation  through  which  we  must  enter  the  kingdom."  This  began  in 
Adam's  family.  Abel  was  a  lily,  Cain  was  a  pricking  thorn.  Noah 
was  a  lily  among  thorns  ;  they  grew  on  every  side  of  him.  So  was  Lot, 
so  was  Abraham,  so  were  the  children  of  Israel  in  Egypt,  in  Canaan 
also  ; — "  I  will  not  drive  them  out  from  before  you  ;  but  they  shall  be  as 
thorns  in  your  sides."  Christ  himself  was  a  lily  among  thorns ;  he 
lived  among  thorns,  he  was  crowned  with  thorns  ;  and  down  the  whole 
history  of  the  church  you  will  ever  find  the  lively,  uncompromising  be- 
liever, a  lily  among  thorns.  But  ere  long  the  wilderness  below  is  changed 
for  the  paradise  above — the  cross  for  the  crown — the  thorn  for  the 
throne.  We  simply  ask  the  solemn  question,  Are  you  a  thorn  growing 
wild  in  the  wilderness  of  this  world  ?  Or  are  you  a  lily  planted  in  the 
garden  of  the  Lord  ? 

2.  The  second  comparison  is  between  a  beloved  and  daughters.  "  So 
is  my  love  among  the  daughters."  Now,  it  is  very  plain  that  "  the  lily" 
in  the  first  clause  of  the  verse,  is  the  same  as  "  my  love"  in  the  second 
clause  ;  and  the  "  thorns"  of  the  first  clause  the  same  as  "  the  daughters" 
in  the  second.  Therefore,  "  thorns"  and  "  daughters"  must  signify 
the  same  persons.  But  let  us  open  up  this  a  little.  In  the  Bible  we 
read  especially  of  two  mothers — Eve  the  mother  of  all  living,  and  the 
Church  the  mother  of  all  professors.  In  the  Hebrew  language  it  is 
common  to  call  the  inhabitants  of  a  country  the  daughters  thereof,  as 
for  example,  the  daughters  of  Tyre,  of  Edom,  of  Babylon.  Now,  as  all 
men  and  women  are  the  daughters  of  mankind,  so  all  professors  are  the 
daughters  of  the  Church.  But  as  Eve  brought  forth  a  Cain  and  an  Abel, 
so  in  the  church  there  are  wheat  and  tares.  Of  these  daughters  some 
are  lilies,  more  are  thorns  ;  some  are  real  Christians,  more  Christians 
only  in  name.  These  "mother's  children"  have  an  external  profession, 
but  no  internal  beauty.  Hence,  as  the  lily  among  thorns,  so  is  the  be- 
liever, being  "  exceeding  beautiful,"  among  such  daughters — such  carnal 
professors.  "  The  righteous  is  more  excellent  than  his  neighbour." — As 
there  are  none  in  the  eyes  of  Christ  so  excellent  as  the  believer — a  lily 


164  FREE  CHURCH  PULPIT. 

among  thorns — a  beloved  among  daughters,  so  none  are  like  Christ  in 
the  eyes  of  the  believer,  who  says  in  — 

Verse  3,  "  As  the  apple-tree  among  the  trees  of  the  wood,  so  is  my 
beloved  among  the  sons.  I  sat  down  under  his  shadow  with  great 
delight,  and  his  fruit  was  sweet  to  my  taste." 

1.  Now,  we  ask  you  to  take  note  first  of  all,  of  the  general  scope  of 
this  verse  in  connection  with  the  preceding  one.  In  that  verse  Christ 
had  commended  the  believer  as  a  lily  among  thorns,  in  the  midst  of 
trials  and  troubles  and  wicked  men,  and  so  lonely  withal — a  solitary  lily 
in  a  wilderness  of  thorns,  a  dove  among  vultures,  a  lamb  among  wolves. 
But  he  is  not  dismayed  nor  downcast ;  for  he  turns  from  himself  to 
Jesus — looks  away  from  what  he  is,  to  what  Christ  is.  A  lily  among 
thorns  he  feels  himself  to  be ;  but  he  has  seen  an  apple  tree,  beneath 
which  he  has  found  such  refreshing  shade  and  fruit  so  sweet  to  his  taste, 
that  his  is  a  delight  such  as  he  never  knew  before.  This  apple  tree  is 
Christ.  "  As  the  apple  tree  among  the  trees  of  the  wood,  so  is  my  be- 
loved among  the  sons." 

2.  Here  Christ  is  called  an  apple  tree.  Once  and  again  in  the  Bible 
he  is  compared  to  a  tree.  In  the  Epistle  to  the  Church  of  Ephesus,  he 
is  called  "  the  tree  of  life  which  is  in  the  midst  of  the  paradise  of  God." 
In  the  closing  chapter  of  Revelation,  we  read  that  John  saw  "  the  tree 
of  life  which  bare  twelve  manner  of  fruits,  and  yielded  her  fruit  every 
month,  and  the  leaves  of  the  tree  were  for  the  healing  of  the  nations." 
But  here  Christ  is  not  simply  called  a  tree,  but  a  tree  among  the  trees 
of  the  wood.  It  is  a  comparison  which  is  made  ;  and  is  meant  to  point 
out  the  superlative  excellence  of  Jesus.  "  As  the  apple  tree  among  the 
trees  of  the  wood,  so  is  my  beloved  among  the  sons."  In  all  that  wood 
there  is  no  tree  so  excellent  as  the  apple  tree.  So  in  all  that  universe, 
and  among  all  the  sons  of  God,  there  are  none  like  Christ ;  none  like  him 
in  greatness  and  glory,  in  beauty  and  loveliness.  Verily  he  is  "  one 
among  a  thousand."  Among  the  angels — the  "  sons  of  God"  in  heaven, 
there  are  none  like  him.  He  has  "  a  more  excellent  name  than  they," 
for  "  to  which  of  the  angels  said  God  at  any  time,  Sit  at  my  right  hand." 
The  saints — the  sons  of  God  on  earth,  are  very  excellent  ;  but  Christ  is 
more  excellent  far  than  they  ;  all  their  grace,  and  glory,  and  beauty 
come  from  him.  "  Not  any  tree  in  the  garden  of  God  is  like  unto  him 
in  his  beauty."  Among  the  sons  of  Adam  there  are  many  great  men 
and  mighty — "  Cedars  in  Lebanon  with  fair  branches" — (Ez.  xxxii.  3.) 
— but  Christ  is  "fairer  than  the  children  of  men  ;"  he  is  "higher  than 
the  Kings  of  the  earth,"  for  on  his  head  are  many  crowns,"  and  on  his 
vesture  this  name  is  written,  "  King  of  kings,  and  Lord  of  lords."  But 
Christ  is  to  the  believer  as  the  apple  tree  among  the  trees  of  the  wood, 
the  most  precious  and  excellent  of  all,  especially  because  of — 


REV.  THOMAS  WATERS.  165 

o.  His  shadow  and  fruit,  and  the  experience  he  has  had  how  sweet 
and  pleasant  they  are.  Let  us  attend,  then,  to  the  shadow  of  this  apple 
tree — sitting  down  under  it — its  fruit. 

(1.)  The  Shadow  of  Christ.  "  I  sat  under  his  shadow."  This  figure 
is  frequently  employed  in  Scripture.  "  Thou  hast  been  a  refuge  from 
the  storm,  a  shadow  from  the  heat."  "A  man  shall  be  as  the  shadow  of 
a  great  rock  in  a  weary  land."  Generally  speaking,  the  shadow  of 
Christ  means  the  protection  of  Christ — the  protection  of  his  special 
providence,  and  the  protection  of  his  special  grace.  But  the  term 
shadow  points  more  especially  to  protection  from  heat ;  like  Jonah's 
gourd,  which  God  prepared,  "  that  it  might  be  a  shadow  over  his  head.' 
Here  notice,  in  the  first  place,  That  the  shadow  of  Christ  protects 
from  the  heat  of  outward  trials  and  afflictions.  Hence  you  find  David 
singing,  "  Thou  art  my  hiding-place  ;  thou  shalt  preserve  me  from 
trouble ;  thou  shalt  compass  me  about  with  songs  of  deliverance." 
Again,  "  He  that  dwelleth  in  the  secret  place  of  the  Most  High  shall 
abide  under  the  shadow  of  the  Almighty.  I  will  say  of  the  Lord,  He 
is  my  refuge  and  my  fortress."  The  sword  of  persecution  may  be  un- 
sheathed against  the  people  of  God — the  fires  of  martyrdom  may  be 
kindled  around  them — the  hand  of  violence  may  be  laid  upon  them — 
afflictions,  personal  and  relative,  dark  as  death's  shadow,  may  settle 
down  upon  them ;  but,  in  the  midst  of  all  this,  they  rejoice  in  the  truth, 
that  "  The  Lord  reigneth ;"  or,  as  Luther  was  wont  to  say,  "  They 
lie  becalmed  on  the  bosom  of  their  God  ;"  and  there  they  sing,  as  in  the 
days  of  youth,  "  Yea,  in  the  shadow  of  thy  wings  will  I  make  my  re- 
fuge., until  these  calamities  be  overpast."  However  high  the  waves 
may  roll,  however  loud  the  tempest  may  roar,  as  they  sit  beneath  the 
shade  of  this  tree,  they  hear  a  voice  saying,  "  Fear  not,  for  I  am  with 
thee."  Beneath  this  shadow,  Christ  "  makes  his  flock  to  rest  at  noon," 
so  that  the  "  sun  does  not  smite  them  by  day,  nor  the  moon  by  night." 
In  the  second  place,  This  shadow  protects  from  the  heat  of  inward 
convictions,  the  wrath  of  God,  and  the  curses  of  a  fiery  law.  When  the 
sinner  is  wakened  up  from  the  deep  sleep  of  nature,  often,  as  in  the  case 
of  Job,  "  The  arrows  of  the  Almighty  are  within  him,  the  poison 
whereof  drinketh  up  his  spirit ;  the  terrors  of  God  do  set  themselves  in 
array  against  him."  Then,  with  David,  he  says,  "  While  I  suffer  thy 
terrors,  I  am  distracted ;  thy  fierce  wrath  goeth  over  me."  When 
there  is  an  accusing  conscience  within,  and  an  angry  God  without,  and 
a  yawning  hell  beneath,  the  sinner  is  almost  driven  to  despair ;  and  feels 
that  there  are  no  scorchings  like  the  scorchings  of  conscience  by  the 
wrath  of  God.  Go  where  he  may,  it  is  a  dry  and  parched  land.  The 
tongue  of  love  can  speak  no  peace — the  hand  of  affection  can  strew  no 
flowers  on  the  path — the  soul  refuses  to  be  comforted.     Now,  while  in 


166  FREE  CHURCH  PULPIT. 

such  seasons  as  these,  when  man  can  find  no  satisfaction  to  his  soul  in 
earth's  purest  streams,  and  no  rest  to  the  sole  of  his  foot  beneath  any 
of  earth's  shadows — when  that  hearth  and  that  home,  whose  very  name 
seems  to  breathe  rest,  and  peace,  and  joy,  say,  *'  They  are  not  in  me ;" 
when  even  the  house  of  God,  and  the  meeting  for  prayer,  where  "  the 
wells  of  salvation"  are  open,  and  the  banner  of  redeeming  love  waves, 
are  as  a  dry  place  and  a  weary  land  ;  then  the  sight  of  Christ,  the 
apple  tree,  is  like  "  cold  waters  to  a  thirsty  soul,"  and  "  as  the  shadow 
of  a  great  rock  in  a  weary  land."  No  sooner  does  Christ  say,  "  Come 
unto  me,  and  I  will  give  you  rest,"  than  there  is  a  great  calm ;  and  the 
rejoicing  soul  says,  "I  sat  down  under  his  shadow  with  great  delight." 
God's  wrath  may  roll  in  fiery  floods  upon  Christless  souls — the  curses 
of  a  fiery  law  may  fall  with  fearful  effect  upon  the  guilty  ;  but  Christ's 
person,  and  blood,  and  righteousness,  are  a  shadow  through  which  they 
cannot  come,  and  beneath  which  the  guiltiest  are  safe.  a  There  is  now 
no  condemnation  to  them  who  are  in  Christ  Jesus."  In  the  third  place, 
This  shadow  protects  from  the  heat  of  Satan's  temptations.  The  darts 
of  Satan,  which  stir  up  these,  are  indeed  "  fiery  darts ;"  and  nothing 
can  ward  them  off  but  the  blood,  and  righteousness,  and  grace  of  Christ. 
These  preserve  from  Satan's  suggestions,  and  protect  from  his  tempta- 
tions. "  Thou  hast  been  a  strength  to  the  needy  in  his  distress,  a  re- 
fuge from  the  storm,  a  shadow  from  the  heat,  when  the  blast  of  the 
terrible  ones  is  as  a  storm  against  the  wall."  By  Christ,  "  the  blast 
of  the  terrible  ones" — those  fiery  darts — those  fiends  of  hell — "  is 
brought  low."  (Is.  xxv.  44.) 

(2.)  Sitting  under  this  shadow.  It  will  do  no  good  to  the  weary, 
fainting  traveller  merely  to  look  at  the  shady  tree ;  he  must  come  under 
it.  Now,  sitting  under  this  shadow  implies  three  things  :  First,  per- 
sonal application  to  Christ.  It  will  do  you  no  good  simply  to  hear  about 
Christ,  or  to  have  clear  views  of  certain  truths  and  doctrines  concerning 
him.  You  must  actually  and  really  come  and  sit  under  this  shadow, 
get  into  the  clefts  of  the  rock,  cover  you  with  the  white  robe  of  his  right- 
ousness,  wash  you  in  the  open  fountain  of  his  blood.  "  Purge  me 
with  hysop,  and  I  shall  be  clean  ;  wash  me,  and  I  shall  be  whiter 
than  snow."  There  are  many  other  shadows  under  which  you  will 
be  tempted  to  sit  down — the  shadow  of  prayer,  the  shadow  of  read- 
ing and  hearing  the  word,  the  shadow  of  self-repentance,  the  shadow 
of  a  blameless  life,  the  shadow  of  religious  knowledge  ;  sitting  under 
these,  many  say,  peace,  peace,  when  there  is  no  peace.  "  Take  heed 
that  no  one  deceive  you  ;  for  many  shall  come  in  Christ's  name, 
saying,  I  am  Christ,  and  deceive  many."  If  the  devil  succeed  in  getting 
you  to  rest  in  knowledge,  or  profession,  or  duty,  he  keeps  you  as  com- 
pletely away  from  Christ  as  if  you  were  "  afar  off"  in  the  ways  of  pro- 


REV.  THOMAS  WATERS.  167 

fligacy  and  presumptuous  sin.  Second,  This  sitting  imports  rest. 
Whenever  the  sinner  sits  down  under  this  shadow,  he  finds  rest.  "  Come 
unto  me,  }re  that  are  weary  and  heavy  laden,  and  I  will  give  you  rest.'' 
The  sinner  has  a  restless  conscience,  and  a  restless  heart ;  the  one  is 
full  of  guilt,  and  therefore  "he  goes  about  to  establish  his  own  right- 
eousness ;  "  the  other  is  full  of  unsatisfied  desires,  and  therefore  he 
goes  from  mountain  to  hill,  yea  "  labours  in  the  very  fire,  and  wearies 
himself  for  very  vanity  ;"  and  still  he  is  restless  as  before.  But  when- 
ever he  comes  to  him  whose  name  is  "  The  Lord  our  righteousness," 
his  conscience  finds  rest ;  and  in  him  who  is  the  Portion  of  his  people, 
his  heart  finds  rest ;  for  he  says  to  him,  "  Open  thy  mouth  wide  and  I 
will  fill  it."  "  Pray  for  a  choosing  faith  ;  pray  for  an  eye  to  discern  the 
apple  tree.  Oh  !  there  is  no  rest  for  the  soul  except  under  that  branch 
which  God  has  made  strong."  Third,  It  imports  delight.  "  I  sat  clown 
under  his  shadow  with  great  delight."  It  is  when  the  sinner  has  come 
to  Jesus,  after  he  has  sat  down  under  his  shadow,  that  he  has  great  de- 
light. "  Believing,  ye  rejoice."  In  sitting  beneath  the  shadow  of 
Jesus  there  is  indeed  great  delight — a  peace  that  passetlt  understand- 
ing, a  joy  unspeakable,  a  full  joy.  In  Christ's  presence  "  there  is 
fulness  of  joy."  As  the  believer  sits  beneath  this  shadow,  and  looks 
back  to  what  he  has  escaped  from — the  "horrible  pit"  and  the  "miry 
clay," — and  forward  to  what  he  is  safe  from — "the  wrath  to  come" — 
and  to  what  he  is  sure  of — "  an  inheritance  incorruptible,  undefiled,  and 
that  fadeth  not  away," — he  "greatly  rejoices."  And  as  he  tastes  that 
love  which  is  better  than  wine,  and  has  smiles  from  that  face  which  are 
better  than  life,  he  sits  and  sings  :  "  The  King  hath  brought  me  into 
his  chambers  ;  we  will  be  glad,  and  rejoice  in  thee.''  Then  also  every 
grace  revives.  "  They  that  dwell  under  his  shadow  shall  return  : 
they  shall  revive  as  the  corn,  and  grow  as  the  vine  :  the  scent  thereof 
shall  be  as  the  wine  of  Lebanon."  Not  so  delightful  to  the  weary,  sun- 
beaten  traveller  is  the  shade  of  that  spreading  tree,  as  is  the  shadow 
of  Christ  to  him  who  has  felt  the  heat  of  God's  burning  anger  in  the 
conscience  ;  and  how  vain  all  other  saviours,  and  how  empty  all  other 
worldly  cisterns  are  !  If  you  want  a  joy  which  nothing  can  take  away 
— a  joy  which  is  heaven  begun  on  earth — a  joy  which  will  make  the 
heart  laugh  and  the  face  shine,  and  "  the  feet,  like  hinds'  feet,"  to  run 
in  the  path  of  duty,  and  to  "  walk  upon  the  high  places"  of  privilege  ; 
(Hab.  iii.  18,  19) — then  here  it  is  :  "I  sat  down  under  bis  shadow  with 
great  delight." 

(3.)  The  fruit  of  this  tree.  "  His  fruit  was  sweet  to  my  taste."  It 
is  not  till  the  believer  sits  beneath-  the  shadow  of  this  tree,  "  abides 
under  it,"  that  he  eats  its  fruit,  which  is  so  sweet  to  his  taste.  "  It  is 
customary  in  the  East,  when  people  sit  underj  the  shade  of  a  fruit  tree, 


168  FREE  CHURCH  PULPIT. 

to  enjoy  the  refreshing  coolness,  for  the  owner,  or  a  friend,  to  shake  the 
fruit  down  on  their  heads.  Thus  Dr  Pocock  tells  us,  that  when  he  was 
at  Sidon,  he  was  entertained  in  a  garden,  under  the  shade  of  some  apri- 
cot trees,  and  the  fruit  of  them  was  shaken  down  upon  him  for  his  re- 
past." *  Coming  to  Christ,  sitting  under  his  shadow,  we  eat  his  fruit. 
And  here  take  note,  that  the  fruit  of  Christ,  speaking  generally,  is  vvhat- 
ever  Christ  has  spoken,  done,  or  suffered  for  us — all  the  privileges  of 
the  New  Covenant,  which  he  purchased  by  his  blood,  and  applies  by  his 
Spirit.  First,  The  pardon  of  sin  is  an  apple  from  this  tree,  which  is 
very  sweet  to  the  taste.  "  In  him  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his  grace.1' 
Never  do  the  lips  of  Jesus  drop  more  "sweet  smelling  myrrh"  than 
when  he  says  to  the  anxious  sinner:  "  Son,  be  of  good  cheer,  thy  sins 
are  forgiven  thee."'  Second,  Righteousness.  "  The  gift  of  righteous- 
ness, which  is  by  one  Jesus  Christ."  "  He  is  made  of  God  unto  us, 
righteousness."  How  sweet  is  this  apple  to  the  taste  !  "  I  will  greatly 
rejoice  in  the  Lord,  my  soul  shall  be  joyful  in  my  God  ;  for  he  hath 
clothed  me  with  the  garment  of  salvation  ;  he  hath  covered  me  with  the 
robe  of  righteousness."  Third,  Adoption.  "  For  ye  are  all  the  chil- 
dren of  God,  by  faith  in  Christ  Jesus."  And  therefore  "  God  hath  sent 
forth  the  Spirit  of  his  Son  into  your  hearts,  crying  Abba,  Father."  How 
sweet,  how  very  sweet  to  the  taste,  is  this  spirit  of  adoption,  whereby 
we  can  lay  our  heads  on  a  Father's  loving  bosom,  and  look  on  a  Father's 
loving  face,  and  say,  "  Behold  what  manner  of  love  the  Father  hath  be- 
stowed upon  us,  that  we  should  be  called  the  sons  of  God  !  "  Fourth, 
The  gifts  of  the  Spirit.  Present  peace,  present  joy,  assurance  of  God's 
love,  his  strengthening,  comforting,  quickening,  enlightening  grace — 
all  these  are  the  fruit  of  this  tree  ;  for  Christ  "  has  the  seven  Spirits 
of  God ;"  and  they  are  very  sweet  unto  the  taste,  when  he  whose 
"  mouth  is  most  sweet"  says,  "  Receive  ye  the  Holy  Ghost."  Finally, 
"  All  the  exceeding  great  and  precious  promises."  These  are  all  the 
fruit  of  this  tree,  for  they  are  all  yea  and  ar.en  in  Christ.  These  pro- 
mises are  very  sweet  to  the  believer.  "  How  sweet  are  thy  words  unto 
my  taste  !  yea,  sweeter  than  honey  to  my  mouth  ! '  They  are  like 
flowers  plucked  out  of  heaven's  own  garden,  clusters  of  grapes  from 
Canaan's  own  land,  drops  of  myrrh  from  Jesus'  own  lips.  "  Stay  me 
with  flagons,  comfort  me  with  these  apples  ;"  for  they  are  very  sweet 
to  the  taste.  "  As  the  apple  tree  among  the  trees  of  the  wood,  so  is  my 
beloved  among  the  sons.  I  sat  down  under  his  shadow  with  great  de- 
light, and  his  fruit  was  sweet  to  my  taste." 


*  Paxton's  Illustrations  of  Scripture. 


(     169    ) 


SERMON    CIX. 

COMMUNION  WITH  GOD. 

BY  THE   REV.  ALEXANDER  HISLOP,  ARBROATH. 

"  Draw  nigh  to  God,  and  ho  will  draw  nigh  to  you." — James,  iv.  8. 

In  considering  these  words  as  the  subject  of  discourse,  I  propose,  by 
the  help  of  God's  Spirit, 

I.  In  the  first  place,  to  open  up  the  meaning  of  the  text. 

II.  Secondly,  to  show  how  a  sinner  ought  to  draw  nigh  unto  God. 

III.  And  lastly,  to  state  some  motives  to  induee  him  to  do  so. 

I.  In  the  first  place  then,  with  regard  to  the  meaning  of  the  passage, 
it  is  of  importance,  in  order  to  arrive  at  just  conclusions  on  the  subject, 
that  you  distinctly  understand  what  it  does  not  mean.  The  pride  and 
self-sufficiency  of  the  natural  heart  of  man  in  considering  a  passage 
such  as  this,  are  ever  prone  to  wrest  it  to  his  own  destruction,  and  to 
convert  that  which,  when  rightly  understood,  contains  a  most  glorious 
truth,  into  a  poisonous  and  deadly  error.  Men  of  legal  and  Arminian 
spirits  contend,  that  we  are  hereby  taught  that,  in  the  great  work  of 
conversion,  the  first  effective  movement,  is  and  must  be,  on  the  part  of 
man — that  the  sinner  first,  of  his  own  free  will,  returns  unto  God,  and 
that  then,  but  not  till  then,  does  the  grace  of  God  take  effect  upon  his 
soul.  Now  this  is  in  direct  opposition  to  the  whole  tenor  of  Scripture. 
The  very  nature  of  that  state  into  which  man  by  transgression  fell,  ren- 
ders it  impossible  that  a  sinner  can,  by  any  will  or  power  of  his  own,  re- 
turn unto  God.  When  man  was  made  in  the  glorious  image  of  his 
Creator,  the  life  of  his  soul  was  only  and  entirely  in  God.  The  mo- 
ment that  he  fell — the  moment  that  he  was  cast  off  by  God  in  fulfil- 
ment of  the  threatened  curse,  "  In  the  day  thou  eatest  thereof,  thou 
shalt  surely  die,"  in  that  moment  did  spiritual  life  utterly  forsake  his 
soul.  The  separation  betwixt  him  and  God  was  complete :  the  ex- 
tinction of  his  spiritual  life  was  consequently  the  same.  When,  there- 
fore, we  read  that  men  in  their  natural  state  are  dead  in  trespasses  and 
sins,  we  are  not  to  regard  the  expression  as  merely  a  strong  figure  of 
speech,  but  as  one  pregnant  with  meaning,  displaying  in  all  the  naked 
and  stern  simplicity  of  truth,  the  absolute  hopelessness  and  helplessness 
of  our  case.     Not  more  certainly  does  the  separation  of  the  soul  from 

No.  119.— See.  109.  vol.  hi. 


170  FREE  CHURCH  PULPIT. 

the  body  leave  our  earthly  frame  to  total  dissolution  and  decay,  than 
does  the  separation  of  the  soul  from  God  issue  in  the  immediate  and 
complete  extinction  of  the  spiritual  life  of  that  soul.  The  soul  that  is 
forsaken  of  God,  has  not,  and  cannot  have,  one  particle  of  real  goodness, 
or  of  any  thing  truly  pleasing  in  the  sight  of  God.  When,  therefore, 
the  putrid  corpse  that  lies  rotting  in  the  grave  shall,  by  its  own  power, 
rise  from  the  dust  and  rejoin  the  spirit  that  has  left  it,  then  shall  lost  and 
ruined  man,  by  his  own  moral  strength,  return  unto  the  God  from  whom 
he  has  so  fatally  revolted.  But  the  case  is  even  worse  than  this.  Not 
merely  is  there  no  power — not  merely  is  there  no  free  will  on  the  part 
of  man  to  draw  near  unto  God  :  there  is  a  positive,  and,  as  far  as  he 
himself  is  concerned,  an  incurable  aversion  and  antipathy  to  Him  and 
his  service.  "  The  carnal  mind  is  enmity  against  God — it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be."  Until,  therefore, 
this  enmity  be  subdued  by  effectual  grace  from  on  high,  until  sinners 
be  made  willing  in  the  day  of  God's  power,  until  He  himself  work  in 
them  both  to  will  and  to  do  of  his  good  pleasure,  they  will  not,  and 
they  cannot,  take  one  step  in  return  :  they  will  not,  and  they  cannot, 
do  any  thing  but  revolt  more  and  more,  and  every  day  depart  farther 
and  farther  from  the  living  God.  The  nature  of  the  case,  and  the  ex- 
press words  of  Scripture,  alike  combine  to  prove,  that  no  man  can  come 
unto  Christ,  which  is  the  same  as  to  come  unto  God,  "  except  the 
Father  draw  him."  Never  yet  did  one  of  the  fallen  race  of  Adam  truly 
and  sincerely  draw  nigh  unto  God,  until  God,  by  his  mighty  and  effica- 
cious grace,  had  first  drawn  nigh  unto  his  soul.  Does  the  sinner  feel 
within  his  heart  the  slightest  spark  of  real  desire  after  God,  the  most 
faint  and  feeble  inclination  truly  to  seek  his  face,  then,  beyond  all 
question,  God  has  been  there. 

How,  then,  are  we  to  understand  the  text,  "  Draw  nigh  to  God,  and 
he  will  draw  nigh  to  you  ?  "  We  are  to  understand  it  as  conveying  a 
gracious  promise  of  conscious  and  sensible  communion  with  the  Father 
of  our  spirits  to  every  one  who  makes  a  true  and  acceptable  approach 
unto  God — a  promise  that  just  as  truly  as  the  returning  sinner  feels 
his  own  heart  going  up  unto  God,  so  shall  he  feel  God  in  his  lov- 
ing kindness  and  tender  mercy  coming  down  into  his  soul.  While 
the  very  first  breathing  of  a  soul  after  God,  is  merely  the  effect  of 
God's  presence  and  power  in  that  soul,  it  is  nevertheless  true,  that  real 
and  efficacious  grace  may  have  been  working  upon  a  sinner's  heart  for 
some  considerable  time  before  the  man  himself  may  have  any  distinct 
or  sensible  proof  of  the  gracious  designs  of  God  in  respect  to  him. 
Cases  there  may  have  been  in  which  God  may,  at  once,  without  any 
previous  exercise  on  the  part  of  man,  have  revealed  himself  as  a  God 


REV.  ALEXANDER  HISLOP.  171 

■of  love  and  plenteous  redemption,  in  which  that  Scripture  may  have 
been  graciously  fulfilled,  "  I  am  found  of  them  that  sought  not  for  me.'' 
But  in  his  ordinary  dealing  with  sinful  men,  his  procedure  generally  is, 
to  communicate  first  the  grace  to  seek  him,  and  then  the  grace  io  find 
him.  And  most  certain  it  is,  that  no  man  has  the  slightest  warrant  to 
expect,  that  if  he  do  not  really,  heartily,  and  perseveringly  seek  God's 
face,  he  shall  ever  experience  that  favour  of  his  which  is  life,  and  that 
loving  kindness  which  is  better  than  life.  And  a  most  vile  and  blas- 
phemous delusion  it  is,  and  sprung  from  the  bottomless  pit,  for  any  one 
to  fold  his  hands  in  indolence,  and  soothe  himself  in  a  course  of  sin 
with  the  thought,  that  because  he  has  no  power  in  himself  to  repent  and 
turn  unto  God,  therefore  he  may  give  himself  no  concern,  and  put  him- 
self to  no  trouble  on  the  subject,  because,  that  when  the  day  of  God's 
power  comes,  he  shall  be  willing  to  return  and  obey,  but  that,  till  that 
day  comes,  it  is  vain  for  him  to  think  of  it.  Let  such  a  person 
know,  if  any  such  there  be  here,  that  his  damnation  is  just,  and  that, 
without  a  miracle  of  grace,  it  is  not  more  just  than  it  is  certain.  You 
have  no  power,  dear  friends,  of  yourselves,  to  turn  unto  God,  but  yott 
yourselves  must  turn  unto  God,  otherwise  you  perish.  You  have  no 
ability  of  your  own  whereby  you  can  draw  nigh  unto  him,  but  he  invites 
you,  he  commands  you  now  to  draw  nigh,  and  he  offers  you  strength  to 
enable  you  to  do  so.  If  you  seek  him,  you  shall  find  him.  If  you 
draw  nigh  in  prayer  to  him,  he  will  draw  nigh  in  mercy  and  gracious 
communion  to  you. 

II.  How  then,  in  the  second  place,  ought  a  sinner  to  draw  nigh 
unto  God. 

1.  First,  he  must  draw  nigh  unto  God  by  the  way  of  his  own  ap- 
pointment, and  that  way  is  Christ.  The  angels  that  kept  their  first 
estate,  and  that  never  sinned,  appear  in  their  own  name,  and  in  their 
own  righteousness  before  God,  and  are  accepted  in  his  sight.  On  the 
same  ground  did  man  before  his  fall  enjoy  free  and  delightful  inter- 
course with  his  Maker.  But  that  old  way,  the  way  of  works,  our 
apostacy  from  God  hath  barred  up,  completely  and  for  ever.  Without 
righteousness,  and  that  a  perfect  righteousness,  answerable  to  the  spot- 
less holiness  of  his  nature  and  his  law,  no  creature  can  come  with 
acceptance  before  God.  "  With  him  evil  cannot  dwell,  nor  fools  stand 
in  his  sight."  "  He  is  of  purer  eyes  than  to  behold  evil,  and  he  cannot 
look  upon  sin."  But  man  is  altogether  corrupt,  altogether  defiled  with 
sin.  In  him,  that  is,  in  his  flesh,  dwelleth  no  good  thing.  It  is  impos- 
sible that  a  creature  so  vile,  so  utterly  lost  to  every  thing  that  is  good, 
can  present  any  thing  to  his  Maker  that  can  recommend  him  to  his 


172  FREE   CHURCH    PULPIT. 

favour.  He  must  therefore  have  another  righteousness  than  his  own 
in  which  to  appear  before  the  Holy  God.  But  where  is  he  to  find  a 
righteousness  that  will  stand  him  in  stead,  that  will  avail  him  for  his 
acceptance  with  God  ?  Not  in  saints,  not  in  angels,  not  in  the  whole 
universe  beside,  except  in  Him  who  is  the  incarnate  Son  of  God.  As 
there  is  but  "  one  God,"  so  there  is  but  "one  Mediator  between  God  and 
man,  the  man  Christ  Jesus."  "lam  the  way,  the  truth,  and  the  life," 
said  our  Redeemer  himself,  "  No  man  cometh  unto  the  Father,  but  by 
me."  If  we  mil  madly  plume  ourselves  on  our  own  righteousness — if 
we  ivill  not  receive  the  testimony  of  God  with  regard  to  our  lost  and 
ruined  state — if  we  will  fondly  cling  to  the  flattering  delusion,  that  we 
are  rich  and  increased  in  goods,  and  standing  in  need  of  nothing — if  we 
will  not  submit  ourselves  unto  the  righteousness  of  God  as  revealed  in 
the  obedience  and  sacrifice  of  his  son,  we  may  presumptuously  think  of 
drawing  nigh  unto  God,  but  he  will  not  draw  nigh  unto  us,  he  will  shut 
his  ears  to  our  prayers,  he  will  turn  away  his  face  from  us,  the  tokens  of 
his  love  will  be  denied  to  our  souls.  But  if,  with  an  humble  and  a  con- 
trite heart  confessing  our  sins,  and  justifying  God  for  the  strictness  of 
that  inflexible  law  that  condemns  us,  we  lift  up  the  eye  of  faith  unto  Him 
who  bore  the  sins  of  all  the  redeemed  in  his  own  body  on  the  tree,  and 
sitteth  now  a  priest  upon  his  throne,  pleading  the  merits  of  his  life  and 
death  for  all  that  come  unto  God  by  him,  then  shall  our  hearts  be 
sprinkled  by  his  blood  from  an  evil  conscience,  then  shall  our  persons 
be  clothed  with  a  righteousness,  in  which  that  eye  which  is  as  a  flame  of 
fire  shall  see  no  stain  of  pollution,  or  of  sin.  Then  only  can  God  look 
upon  fallen  man  with  a  pleasant  countenance.  If  therefore,  my  friends, 
you  would  know  the  love  of  God,  you  must  come  unto  him  through  the  true 
and  living  way,  through  the  rent  veil  of  the  Redeemer's  flesh.  If  you 
will  not  first  come  unto  Christ,  you  cannot  draw  nigh  unto  God — God  ivill 
not  draw  nigh  unto  you.  Alas,  dear  friends,  if  you  were  truly  alive  to 
your  own  natural  state — if  you  were  but  deeply  convinced  of  the  evil  of 
sin — if  you  had  only  eyes  to  see  the  holiness  and  the  majesty  of  the  God 
whose  law  you  have  broken,  you  would  not  dare  to  come  in  the  filthy 
rags  of  your  own  righteousness,  into  his  awful  presence.  Let  no  one 
think  that  God,  the  God  with  whom  we  have  to  do,  is  a  less  dreadful  and 
terrible  God  than  he  who  revealed  himself  on  Mount  Sinai  to  Israel  of 
old,  in  thunder,  and  lightning,  and  blackness,  and  tempest.  The  exter- 
nal dispensation  is  changed,  the  revelation  of  the  awful  attributes  of 
God  before  the  eyes  of  men  is  postponed.  But  the  attributes  of  God 
ever  have  been,  and  ever  will  be,  the  same.  And  to  those  who  venture 
to  approach  him  without  respect  to  the  righteousness  and  atonement  of 
Christ,  our  God  is  still  a  consuming  fire.     In  times  of  youth,  and  health, 


REV.    ALEXANDER   IIISLOP.  173 

and  prosperity,  and  carnal  security,  while  your  eyes  are  blinded  by  the 
god  of  this  world,  you  may  think  it  a  small  matter  to  approach  in  your 
own  name  to  the  Most  High  God  ;  you  may  think  it  no  great  act  of 
grace  and  condescension,  if  he  should  hear  and  answer  the  prayers  of 
such  honest,  upright,  and  virtuous  individuals  as  you  may  conceive 
yourselves  to  be.  But  if  God  should  only  lift  up  a  very  small  corner 
of  the  veil  which,  by  nature,  is  over  your  hearts,  and  give  you  a  glimpse 
of  his  glory,  you  would  look  in  vain  for  your  righteousness ;  and  instead 
of  feeling  any  confidence  to  approach  to  him,  the  feeling  of  your 
heart  would  be  akin  to  that  experienced  by  those  who,  in  the  great  day 
of  wrath,  shall  call  upon  the  rocks  to  fall  upon  them,  and  the  mountains 
to  cover  them  from  the  face  of  his  Majesty.  In  Christ  only  is  God 
reconciling  the  world  unto  himself,  not  imputing  unto  men  their  tres- 
passes. 

2d,  In  drawing  nigh  unto  God,  a  sinner  must  have  a  sense  not 
only  of  his  own  unrighteousness,  but  of  his  own  helplessness.  He  must 
come  unto  God,  not  only  trusting  for  acceptance  to  the  merits  of  Christ, 
but  relying  for  strength  upon  the  Holy  Ghost.  It  is  only  when  we  are 
weak,  that  we  are  really  strong.  It  is  only  when  truly  sensible  of  our 
own  inablity,  that  we  shall  apply  for  the  strength  which  is  made  perfect 
in  weakness.  I  have  already  had  occasion  to  show,  that  unless  power  be 
first  exerted  upon  us  from  on  high,  we  shall  never  take  one  step  in  re- 
turn to  God.  I  observe  now,  that  that  power  which  effectually  draws 
unto  Christ,  and  unto  God  by  him,  is  the  power  and  grace  of  the  blessed 
Spirit  of  God.  He  it  is  that  alone  can  eonvince  us  of  sin,  that  can 
reveal  Christ  unto  us,  that  can  persuade  and  enable  us  to  embrace  him, 
although  so  freely  offered  in  the  gospel.  "The  natural  man,"  saith 
Paul,  "receiveth  not  the  things  of  the  Spirit  of  God,"  in  other  words, 
the  gospel ;  "  but  they  are  foolishness  unto  him,  neither  can  he  know 
them,  because  they  are  spiritually  discerned,''  that  is,  by  the  power  of 
the  Holy  Ghost.  If,  therefore,  the  faith  which  is  in  us  be  only  the 
offspring  of  our  own  minds,  if  it  result  merely  from  the  exercise  of  our 
own  faculties,  if  it  be  not  produced  by  the  almighty  power  of  the  Holy 
Ghost,  our  faith  is  only  a  delusive  imaginary  faith,  a  faith  that  will 
never  interest  us  in  the  righteousness  of  Christ,  that  will  not  bring  us 
near  unto  God,  that  will  never  bring  communications  of  grace  into  our 
souls,  that  will  never  deliver  us  from  the  wrath  to  come.  Without  the 
Holy  Ghost,  we  can  not  breath  one  prayer  that  shall  enter  with 
acceptance  into  the  ears  of  the  Lord  of  Sabaoth.  However  ardent  may 
be  the  emotions  we  feel  in  drawing  nigh  unto  him,  however  importunate 
our  supplications,  however  unwearied  our  attendance  on  the  worship  of 
God,  yet,  if  these  arise  not  from  the  Spirit's  work  upon  our  hearts,  our 


174  FREE  CHURCH  PULPIT. 

prayers,  our  tears,  our  supplications,  are  polluted  and  abominable  in 
his  sight.  They  spring  only  from  the  old  corrupted,  sin-defiled,  nature, 
and  come  not  up  before  God  perfumed  with  the  incense  of  Christ's 
righteousness  and  atoning  death.  Nothing  that  has  not  come  down 
from  God,  can  ever  ascend  to  God.  Under  the  ceremonial  law,  this 
great  truth  was  taught  in  the  injunction,  that  no  fire  should  be  used  in 
consuming  the  sacrifices  offered  unto  God,  except  that  which  had  come 
down  from  heaven.  And  under  the  dispensation  of  Christianity,  we 
are  as  clearly  taught,  that  unless  we  be  baptized  with  the  Holy  Ghost, 
as  with  fire,  our  faith  is  vain,  our  prayers,  our  worship,  our  sacrifices, 
are  utterly  vain.  If,  therefore,  dear  friends,  you  would  draw  nigh 
with  acceptance,  and  feel  the  love  of  God  shed  abroad  in  your  hearts, 
you  must  "  pray  in  the  Holy  Ghost." 

3c?,  You  must  draw  nigh  to  God  in  all  his  ordinances.  All  the 
ordinances  of  God  are  appointed  by  the  same  authority,  and  depend 
upon  the  same  gracious  blessing  for  their  efficacy.  If  sinful  man 
will  presume  to  pick  and  choose  from  among  these,  which  he  will 
observe  and  which  he  will  neglect,  he  ought  not  to  be  surprised 
that  he  finds  them  wells  without  water  unto  his  soul.  If,  for  in- 
stance, a  man  thinks  fit  to  draw  near  unto  God  in  the  public  exercise 
of  his  worship,  but  makes  not  conscience  of  diligently  waiting  upon  him 
in  secret ;  if  he  comes  on  the  Sabbath  into  God's  house  as  God's  people 
come,  and  sits  as  God's  people  sit,  but  all  the  while  never  thinks  of  en- 
tering into  his  closet  and  shutting  to  the  door  when  at  home,  has  such  a 
one  any  right  to  complain  that  he  never  gets  so  much  as  a  crumb  of  the 
children's  bread?  that,  while  the  fleeces  of  others  are  wet  with  the  refresh- 
ing dews  of  heaven,  his  is  dry  and  unmoistened  ?  that,  while  others  are 
perceiving  the  goings  of  their  God  in  the  sanctuary,  and  rejoicing  in  the 
light  of  his  countenance,  he  is  sitting  a  blind,  dead,  stupid,  insensible 
soul,  without  eyes'to  see,  or  a  heart  to  feel,  the  glory  of  that  grace  that 
is  shining  and  working  around  him  ?  Again,  if  the  devil,  changing  him- 
self into  an  angel  of  light,  should  persuade  you  that  because  the  word  of 
God  contains  all  that  is  needful  for  salvation,  and  because  the  Holy 
Ghost  is  all-sufficient  to  instruct  you  and  make  that  word  effectual, 
therefore  you  need  not  attend  upon  the  ministrations  of  sinners  like  your- 
selves, therefore  you  may  warrantably  absent  yourselves  from  the  courts 
of  God's  house,  or  come  only  when  it  may  suit  your  convenience  ;  do  you 
think  that  you  would  have  any  reason  to  expect  his  blessing  even  upon  the 
inspired  record  of  salvation,  whilst  you  are  living  in  violation  of  the  so- 
lemn injunction,  "not  to  forsake  the  assembling  of  yourselves  together 
as  the  manner  of  some  is  ?"  If  his  holy  providence  should  disable  you 
from  attending  on  the  public  ordinances  of  religion,  in  such  a  case,  you 


REV.  ALEXANDER  HISLOP.  175 

might  warrantably  and  confidently  expect  his  countenance  and  bless- 
ing upon  the  rest.  But  if  you  labour  under  no  such  restraint,  deceive 
not  yourselves :  God  will  not  draw  nigh  to  you  in  any  of  his  ordinances, 
if  you  do  not  draw  nigh  to  him  in  all  of  them. 

Mi,  Lastly,  you  must  draw  nigh  to  God  with  clean  hands  and  with  a 
pure  heart.  In  the  clause  immediately  following  the  text,  it  is  added, 
"  Cleanse  your  hands,  ye  sinners,  purify  your  hearts  ye  double-minded." 
It  is  vain  for  you  to  look  for  deliverance  from  the  guilt  of  sin  through 
the  blood  of  Christ,  to  profess  dependance  upon  the  grace  of  the  Holy 
Ghost  in  your  approaches  to  God,  if  you  are  walking  in  any  course  of 
sin,  if  you  are  practising  any  known  iniquity.  You  may  be  ever  so  or- 
thodox in  your  creed,  ever  so  zealous  for  the  purity  of  the  faith — you 
may  be  punctual  and  exact  in  your  attendance  upon  the  worship  of  God — 
it  is  even  conceivable,  that,  to  pacify  your  consciences,  you  may  call  upon 
his  name  in  secret ;  but  if  there  be  only  one  sinful  practice  in  which  you 
allow  yourselves,  all  your  other  observances  will  be  unavailing.  There  is 
an  Achan  in  the  camp,  and  till  the  accursed  thing  be  put  away,  there  is 
nothing  but  wrath  and  woe  denounced  against  you.  That  such  a  course 
of  conduct  on  the  part  of  the  professed  people  of  God  is  as  absurd  as  it 
is  wicked,  is  clear ;  but  it  is  not  on  that  account  the  less  frequently  to  be 
met  with.  God's  ancient  people  were  often  sternly  rebuked  for  this  very 
thing.  "Cry  aloud,  spare  not,"  says  God,  by  the  prophet  Isaiah,  "  lift 
up  thy  voice  like  a  trumpet,  show  my  people  their  transgression,  and 
the  house  of  Jacob  their  sins.  Yet  they  seek  mo  daily,  and  delight  to 
know  my  ways,  as  a  nation  that  did  righteousness  and  forsook  not  the 
ordinance  of  their  God;  they  ask  of  me  the  ordinances  of  justice,  they 
take  delight  in  approaching  to  God."  That  which  was  the  case  then,  is 
but  too  often  the  case  still.  In  every  age  of  the  Church  there  have  been 
such  spots  in  her  feasts  of  charity,  "  sporting  themselves  with  their 
own  deceivings."  Such  may  flatter  themselves  with  the  hopes  of 
heaven  and  final  salvation ;  but  without  repentance,  their  hope  is  the 
hope  of  the  hypocrite  that  shall  utterly  perish.  "  Hear  the  word  of  the 
Lord,  ye  rulers  of  Sodom  :  give  ear  uuto  the  law  of  our  God,  ye  people 
of  Gomorrah,  to  what  purpose  is  the  multitude  of  your  sacrifices  unto  me, 
saith  the  Lord  :  I  am  full  of  the  burnt-offerings  of  rams,  and  the  fat  of 
fed  beasts ;  and  I  delight  not  in  the  blood  of  bullocks,  or  of  lambs,  or 
of  he-goats.  When  ye  come  to  appear  before  me,  who  hath  required 
this  at  your  hand  to  tread  my  courts  ?  Your  new  moons,  and  your  ap- 
pointed feasts,  my  soul  hateth  :  they  are  a  trouble  unto  me,  I  am  weary 
to  bear  them.  And  when  you  spread  forth  your  hands,  I  will  hide 
mine  eyes  from  you  :  yea,  when  ye  make  many  prayers,  I  will  not  hear." 

But  those  who  would  make  an  acceptable  approach  unto  God,  must 


176  FREE  CHURCH  PULPIT. 

draw  near,  not  only  with  clean  hands,  but  with  pure  hearts.  The  God 
with  whom  we  have  to  do,  will  not  be  put  off  with  bodily  service,  how- 
ever faultless.  He  is  a  spirit,  and  they  who  worship  him  must  worship 
him  in  spirit  and  in  truth.  He  requireth  truth  in  the  inward  parts. 
If  I  regard  iniquity  in  my  heart,  says  David,  the  Lord  will  not  hear  me. 
Not  only  the  sinful  practice,  but  the  unholy  desire,  will  cut  off  from  us 
the  light  of  his  gracious  countenance.  If  we  would  come  to  him  with 
acceptance,  we  must  renounce  every  wicked  way,  and  every  unrighteous 
thought,  at  once,  completely,  and  for  ever.  And  not  only  those  things 
which  are  in  their  own  nature  positively  sinful,  but  every  thing  that 
comes  in  competition  with  his  glory  must  be  equally  abandoned.  He 
requires  the  first,  the  chiefest  place  in  our  hearts  and  affections.  He 
will  admit  of  no  compromise,  he  will  not  dwell  in  a  double  or  divided 
heart,  a  heart  that  wishes  to  serve  at  one  and  the  same  time  Christ  and 
the  world,  God  and  Mammon.  God  in  Christ  must  be  all  to  you,  or  he 
will  be  nothing.  If  you  do  not  choose  to  serve  him  in  this  way,  you 
cannot  serve  him  at  all.  You  may  seek  him  prayerfully  and  carefully  all 
your  life  long,  but  if  you  set  up  the  stumbling  blocks  of  your  iniquity 
before  your  eyes,  if  you  will  not  consent  to  give  him  that  place  in  your 
affections  which  he  challenges  as  his  due,  you  shall  seek  him  in  vain.  Are 
there  here  any  poor  deluded  sinners,  who,  up  to  this  moment,  have  been 
satisfying  themselves  with  a  name  to  live,  who  have  been  trusting  to  a 
form  of  godliness,  while  they  denied  the  power  of  it  ?  Let  them  hear 
the  righteous  requirement  of  God's  Word.  "  Ye  shall  seek  me,  and 
find  me,"  saith  the  Lord.  When  ?  "when  ye  shall  search  for  me  with 
your  whole  heart."  If  ye  will  not  search  for  him  thus,  you  may  give 
up  the  search.  The  pure  in  heart,  and  the  pure  in  heart  only,  have  the 
blessed  assurance  that  they  shall  see  God,  that  their  fellowship  shall  be 
with  the  Father  and  with  his  son  Jesus  Christ. 

III.  I  come  now  very  briefly  to  present  to  you  some  motives  that 
ought  to  induce  you  with  all  your  hearts  to  draw  nigh  unto  God. 

1.  And  first,  consider  the  graciousness  of  the  invitation.  By  looking 
at  the  context,  you  will  find  that  it  is  addressed  to  "  adulterers  and 
adulteresses."  To  those  who  are  puffed  up  with  a  notion  of  their  own 
goodness,  this  will  be  no  recommendation ;  but,  if  there  be  one  poor  and 
contrite  and  broken-hearted  sinner  among  those  whom  I  am  now  ad- 
dressing, this  will  be  felt  to  be  exactly  such  an  invitation  as  he  needs. 
Yes,  ye  adulterers  and  adulteresses,  if  any  such  there  be  here — ye 
drunkards,  ye  profane,  ye  wicked  and  abominable  of  every  description, 
ye  vilest  of  the  vile,  the  invitation  of  the  text  is  addressed  even  to  you. 
Ye  may  have  added  iniquity  unto  iniquity,  and  sin  to  sin — ye  may,  by 


REV.  ALEXANDER  1IISL0P.  177 

your  wickedness,  have  made  yourselves  the  offscourings  of  the  earth, 
and  a  hissing  and  a  byword  to  your  neighbours  and  acquaintance 
but  here  is  good  news,  here  is  joyful  tidings  for  you.  The  God  of 
heaven  and  of  earth,  who  has  all  glory  and  blessedness  in  himself,  who 
needs  not  the  services  of  men  or  of  angels,  looks  down  upon  you  with 
an  eye  of  the  most  tender  compassion  :  he  invites,  he  entreats,  he 
beseeches*  you  to  draw  nigh  unto  him,  that  you  may  have  life,  that 
you  may  have  holiness  and  everlasting  salvation.  And  that  he  is 
in  earnest  in  the  invitation,  intensely  in  earnest,  has  been  abun- 
dantly demonstrated  by  the  fact,  that  he  spared  not  the  son  of  his  love, 
but  hath  freely  given  him  up  to  the  death,  the  accursed  death  of  the 
!  cross,  that  the  very  chief  of  sinners,  the  most  abandoned  of  the  ungodly, 
!  might  have  pardon,  and  peace,  and  the  love  of  God  shed  abroad  in  their 
hearts.  He  gave  up  the  well-beloved  of  his  heart,  the  Elect  in  whom 
his  soul  delighted,  to  be  baptized  with  the  baptism  of  wrath,  that  sin- 
ners such  as  you  might  be  baptized  with  the  sanctifying  and  comforting 
grace  of  the  Holy  Gbost.  Ah  !  my  friends,  if  the  love  of  God  in  the  gift 
of  his  Son,  and  his  gracious  invitation  to  you,  to  all  to  partake  of  that 
love,  will  not  move  you  to  return  unto  him,  what  is  there  that  can  pos- 
sibly influence  your  hard  and  obdurate  hearts  ?  Now,  while  God 
offers  you  his  unspeakable  gift — while  Christ  offers  you  himself,  how 
do  you  treat  the  offer  ?  Can  you  not  find  in  your  hearts  to  accept 
of  it  ?  Then,  hear,  O  heavens  !  and  be  astonished,  O  earth  !  the 
High  and  the  Holy  One  comes  down  from  the  throne  of  his  glory,  to 
this  world  of  sin  and  sorrow,  bears  in  his  spotless  soul  the  curse  of 
the  broken  law  in  the  room  of  fallen  man,  and  now  invites  and 
beseeches  sinners,  by  the  agonies  of  the  garden  and  the  cross,  to  be  re- 
conciled unto  God.  And  yet,  men,  whose  breath  is  in  their  nostrils, 
who  are  every  moment  in  danger  of  eternal  perdition,  can  doubt — and 
consider — and  hesitate — whether  they  will  accept  of  a  full  and  free  sal- 
vation, whether  they  will  consent  to  be  delivered  from  the  wrath  to 
come.  Now,  whoever  heard  of  infatuation  like  this  ?  Can  you  possibly 
so  sin  against  your  own  souls,  as  to  put  away  from  you  so  great  salva- 
tion ?  Can  you  resist  the  mercy  of  a  crucified  and  beseeching  Saviour  ? 
Oh !  the  blessed  angels  of  God  are  amazed  at  your  blindness  and  obdu- 
racy, The  very  spirits  of  darkness,  that  tempt  and  cheat  you,  are 
laughing  you  to  scorn  for  your  inconceivable  madness. 

2d,  But  secondly,  consider  the  greatness  of  the  benefit  that  will  be 
secured  you,  if  you  draw  nigh  unto  God  with  your  whole  heart,  in 
the  way  of  his  own  gracious  appointment;  "  God  will  draw  nigh  unto 
you."     "  If  any  man"  said  our  Saviour,   "  love  me,  he  will  keep  my 

*  "  As  though  God  did  beseech  you  by  us,  we  prav  vou  in  Christ's  stead,  be  ye  reconciled 
unto  God."    2  Cor.  v.  20. 


178  FREE  CHURCH  PULPIT. 

words,  and  my  Father  will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him."  You  will  have  communion  with  the  Father 
of  your  spirits ;  you  will  henceforth  and  for  ever  be  temples  of  the  Holy 
Ghost ;  God  will  manifest  himself  unto  you  as  he  doth  not  unto  the 
world ;  he  will  make  you,  even  in  this  vale  of  tears,  drink  of  the  rivers 
of  pleasure  which  are  at  his  right  hand  ;  he  will  show  you  the  "  glory  of 
the  only  begotten  of  the  Father,  full  of  grace  and  truth."  All  your  inte- 
rests, both  for  this  life  and  that  which  is  to  come,  will  be  infallibly  safe. 
All  things  shall  be  yours,  "  Whether  the  world,  or  life,  or  death,  or 
things  present  or  things  to  come,  all  are  yours ;  and  ye  Christ's,  and 
Christ  is  God's."  Prosperity  shall  no  longer,  as  to  the  men  of  the  world, 
be  a  trap  and  a  snare  unto  you  ;  and  adversity  shall  only  work  out  for 
you  a  far  more  exceeding  and  eternal  weight  of  glory.  Goodness  and 
mercy  shall  follow  you  all  the  days  of  your  life,  and  you  shall  dwell 
in  the  house  of  the  Lord  for  evermore.  And  oh  !  dear  friends,  are 
not  these  benefits,  are  not  these  blessings  worth  seeking,  yea,  worth 
striving  for  ?  What  are  all  the  pursuits,  the  pleasures,  the  riches,  the 
honours  of  this  world  in  comparison  of  these,  but  shadows,  but  phan- 
toms, but  dreams,  which  give  no  real  satisfaction  while  they  are  pos- 
sessed, and  which  must  soon  fly  away  for  ever.  Oh  !  give  not  sleep  to 
your  eyes,  nor  slumber  to  your  eye-lids,  till  you  find  a  place  in  your 
hearts  for  the  mighty  God  of  Jacob.  Now,  even  now,  Christ  Jesus 
stands  at  the  door  of  your  hearts  and  knocks  ;  now,  even  now,  he  says, 
if  any  man  will  open  the  door,  I  will  come  in  unto  him  and  will  sup  with 
him,  and  he  with  me.      Will  you  allow  him  to  knock  in  vain  ? 

odly.  It  would  be  but  little  encouragement  merely  to  hold  up  to  you 
the  blessings  of  communion  with  God,  if  you  were  left  in  any  doubt  or 
uncertainty  as  to  whether  these  blessings  are  attainable  or  not.  Now 
this  is  the  glory  of  the  gospel,  that  it  lays  the  most  solid  ground  for 
your  assurance  of  success.  This  is  indeed  the  only  thing  of  which  you 
can  be  absolutely  certain,  that  you  shall  gain  it,  seek  as  earnestly  as 
you  may.  Riches  may  take  wings  to  themselves  and  fly  away  from 
those  who  most  diligently  pursue  them.  Pleasure  may  elude  the  grasp 
of  her  most  devoted  votary.  Shame  and  contempt  may  be  the  portion 
of  those  who  most  earnestly  and  skilfully  hunt  after  fame  and  renown. 
But  no  man  ever  yet  sought  the  favour  and  friendship  of  God  with  his 
whole  heart,  who  missed  of  his  aim  ;  and  no  man  ever  shall  have  to 
complain  that  he  drew  nigh  unto  him  in  the  way  of  his  appointment, 
and  that  his  labour  was  in  vain.  And  why  ?  Because  the  word  of  God 
is  pledged,  that  they  that  "  seek  him  shall  find  him,  that  every  one  that 
asketh  receiveth,  and  that  to  him  that  knocketh,  the  door  shall  be  opened.'' 
Will  you  believe  the  word  of  a  mortal  man,  and  will  you  not  believe  the 
word  of  Him  who  can  neither  lie  nor  deceive?    Nay,  he  has  not  merely 


REV.  ALEXANDER  HISLOP.  179 

\    pledged  his  word  on  the  subject,  he  has  given  you  his  oath.     "  As  I 
live,"  saith  the  Lord,   "I  have  no  pleasure  in  the  death  of  a  sinner,  but 
rather  that  he  should  turn  from  his  way  and  live.     Turn  ye,  turn  ye, 
why  will  ye  die,  0  house  of  Israel?"     If  a  fellow  creature,  of  whose 
goodness  and  truth  you  are  convinced,  were  to  invite  you  to  partake  of 
his  bounty,  would  you  ever  think  of  doubting  your  warrant  to  accept  of 
his  invitation  ;  and  will  you  repose  less  confidence  in  God  ?     When 
Christ  Jesus  invites  you  to  come  unto  him,  that  you  may  have  life,  and 
that  you  may  have  it  more  abundantly,  will  you  dare  to  question  his 
sincerity,  or  hang  back  in  doubt  of  his  willingness  to  receive  you." 
"  Whosoever  will,''  saith  he,  "let  him  come  and  take  of  the  water  of 
life  freely.'     "  Him  that  cometh  unto  me,  I  will  in  no  wise  cast  out."    If 
he  were  to  call  you  expressly  by  name,  he  could  not  more  explicitly  in- 
vite you ;  and  will  you  dare  to  doubt  that  the  merciful  Saviour,  the 
faithful  and  true  witness,  means  what  he  says  ?    Let  the  thought  perish. 
I  call  heaven  and  earth  to  witness,  that  the  offer  of  a  full,  a  free,  and 
eternal  salvation,  has  been  made  to  every  one  of  you  this  day,  and  that 
if  ye  will  not  come  unto  him,  your  blood  will  be  upon  your  own  heads, 
your  own  consciences  will  bear  witness  against  you  in  the  day  of  the  Lord. 
4tthly,  and  lastly,  I  beseech  you  to  consider  the  dreadful  consequences 
which  will  result  to  you  from  your  continued  estrangement  from  God. 
"All  they  that  are   afar  from  thee  shall  perish."     You  shall  perish, 
because  you  have  broken  God's  righteous  law  ;  you  shall  doubly  perish, 
because  you  have  rejected  the  offered  grace  of  his  gospel.     You  have  had 
one  more  opportunity  of  hearing  the  message  of  peace  and  reconcilia- 
tion.    Christ  Jesus  has  been   pleading  with  you ;   the  Holy  Ghost,  I 
doubt  not,  has  been  striving  with  you  ;  and  if  you  are  unwilling  still  to 
submit  to  the  mercy  of  God,  your  bands  are  every  day  growing  the 
stronger,  and  if  you  persist  in  the  stubbornness  and  impenitency  of  your 
hearts,  you  will  be  driven  away  at  last  in  your  wickedneis.     In  your 
bitter  experience,  you  shall  know  the  dreadfulness  of  mercy  abused. 
You  shall  feel  the  full  weight  of  the  wrath  of  the  Lamb,  as  recorded  for 
your  warning  in  the  Book  of  Proverbs,   "  Because  I  have  called,  and  ye 
have  refused,  I  have  stretched  out  my  hand,  and  no  man  regarded,  but 
ye  have  set  at  nought  all  my  counsel,  and  would  none  of  my  reproof,  1 
also  will  laugh  at  your  calamity,  I  will  mock  when  your  fear  cometh, 
when  your  fear  cometh  as  desolation,  and  your  destruction  cometh  as  a 
whirlwind,  when  distress  and  anguish  cometh  upon  you,  then  shall  they 
call  upon  me,  but  I  will  not  answer,  they  shall  seek  me  early,  but  they 
shall  not  find  me.''    Oh,  then,  now  while  it  is  the  accepted  time,  now  while 
it  is  the  day  of  salvation,  hear  ye  the  word  of  the  Lord.    "  Draw  nigh  unto 
God"  in  the  way  of  his  own  appointment,  and  beyond  all  question,  "  God 
will  draw  nigh"  in  his  mercy  and  loving  kindness  "  unto  you."     Amen. 


(     180     ) 


SEEM  ON    CX. 


IMPORTUNATE  PRAYER. 


BY  THE  REV.  ROBERT  SMITH,  D.D.,  LOCHWINNOCH. 

' '  And  Jacob  said ,  I  will  not  let  thee  go  except  thou  bless  me  :  and  he  blessed  him  there. " — 
Hen.  xxxii.  26-29. 

It  is  now  many  years  since  Mr  Stewart  of  Liverpool  called  the  atten- 
tion of  Christians  to  the  important  duty  of  united  and  earnest  prayer 
for  the  out-pouring  of  the  Holy  Spirit,  for  the  purpose  of  reviving  true 
religion  at  home,  and  promoting  its  dissemination  throughout  the  world. 
At  that  time  he  recommended  ministers  to  preach  upon  the  subject,  and 
in  other  ways  to  diffuse  information  with  regard  to  the  person  and  work 
of  the  Holy  Ghost.  He  advised  private  Christians  to  spend  a  portion 
of  time  every  Lord's  day  morning  in  prayer  for  the  Holy  Spirit,  and 
heads  of  families  to  introduce  the  subject  into  their  domestic  exercises 
on  Monday  evening.  On  that  occasion  I  have  a  full  persuasion  that 
many  discourses  were  delivered  on  this  subject  throughout  the  Church, 
and  I  suppose  many  individuals  and  families  have  ever  since  observed 
the  seasons  of  devotion  recommended.  The  subject  has  not  been  dropt, 
but  kept  alive,  and  more  generally  taken  up  of  late  years.  Mr  Stewart 
coutinues  to  call  public  attention  to  it  at  this  season  of  the  year.*  And 
first,  a  society  of  private  Christians,  and  next,  the  Commission  of  the 
Free  Church,  have  recommended  an  annual  concert  for  prayer,  to  last  a 
whole  week,  including  two  Sabbaths,  and  corresponding  to  the  length  of 
time  spent  by  the  disciples  in  devotional  exercises  in  Jerusalem,  before 
the  Holy  Ghost  was  poured  out  upon  them  on  the  clay  of  Pentecost.  It 
would  be  wrong  to  conclude  that  our  united  and  long- continued  suppli- 
cations have  obtained  no  answer,  and  produced  no  effect.  Who  can  tell 
how  many  sinners  have  been  converted,  and  what  an  impulse  has  been 
given  to  pious  affection  and  benevolent  enterprise.  There  have  been 
revivals  of  religion  in  various  places  in  the  course  of  the  time  specified. 
Scriptural  views  of  the  true  nature  of  the  Church  of  Christ  have  been 


*  This  discourse  was  delivered  during  the  time  of  Concert  for  Prayer  at  the  beginning  of 
this  year  1846),  which  will  explain  the  specialties  it  contains,  and  may  serve  as  an  apology, 
if  that  be  wanted,  for  its  not  being  more  bread  and  general. 


REV.  ROBERT  SMITH,  D.D.  181 

unfolded  and  illustrated,  and  the  most  striking  displays  of  religious  prin- 
ciples have  been  afforded.  Men  have  become  more  alive  to  the  important 
duty  of  promoting  the  interests  of  religion,  both  at  home  and  abroad, 
and  unwonted  success  has  been  experienced  in  the  conversion  both 
of  Jew  and  Gentile.  The  most  important  events  have  taken  place,  and 
others  of  still  greater  magnitude  and  importance  are  opening  up  to  the 
view  of  attentive  and  intelligent  men.  Still  much  remains  to  be  done. 
The  field  expands  as  you  proceed  in  the  survey  of  it.  The  more  that 
is  done  the  more  you  discover  remains  to  be  done.  No  intelligent  and 
right-hearted  man  is  satisfied  with  the  state  of  his  own  soul,  nor  the 
condition  of  his  family,  the  state  of  the  congregation  of  which  he  is  a 
member,  or  the  denomination  to  which  he  belongs,  the  country  he  in- 
habits, or  the  world  at  large.  All,  therefore,  who  have  right  appre- 
hensions of  these  things  will  join  heartily  in  the  prayers  which  are  to 
be  presented  for  "  the  Spirit  from  on  high*'  in  the  closet  and  in  family 
worship,  in  the  social  assembly  and  in  the  house  of  God,  at  this  impor- 
tant season.  The  words  of  the  text  are  well  calculated  to  afford  direc- 
tion and  encouragement  in  the  performance  of  this  duty,  in  the  illustra- 
tion of  which  there  are  three  things  which  demand  our  attention — 

I.  The  objects. 

II.  The  manner,  and 

III.  The  answer  of  Jacob's  prayer  ;  or,  in  other  words,  the  blessings 
implored,  the  manner  in  which  they  were  asked,  and  the  answer  ob- 
tained.    Allow  me,  then,  to  direct  your  attention — 

I.    To  the  objects  of  Jacob's  prayer  ;  or,  the  blessings  implored. 

It  need  not  be  disguised  that  one  of  these  was  the  preservation  of  his 
own  life,  and  the  safety  of  his  family  and  substance.  By  falsehood  and 
deceit  he  had  obtained  the  blessing,  which  Isaac  his  father  intended  to 
bestow  on  Esau  ;  and  having  now  got  both  the  birth-right  and  the  bless- 
ing, he  had  become  his  brother's  supplanter,  as  the  name  Jacob  imports. 
Esau  was  so  enraged  that  he  conspired  against  his  life,  and  Jacob  was 
obliged  to  fly  from  his  father's  house  to  his  uncle  Laban.  This  ungodly 
and  avaricious  relative  deceived  and  imposed  upon  him  just  as  he  had 
done  to  Esau,  which  was  an  evidence  of  the  righteous  retribution  of 
Providence,  and  a  severe  reproof  to  Jacob.  At  length  he  was  by  cruelty 
and  oppression  obliged  to  fly  from  Padan-aram,  and  return  to  the  place 
of  his  nativity.  In  his  way  thither  he  was  told  that  Esau,  accompanied 
by  four  hundred  men,  was  coming  to  meet  him.  Knowing  the  furious 
temper  of  his  brother,  and  remembering  the  offence  he  had  given  him, 
he  was  alarmed,  and  suspected  that  he  might  now  take  summary  ven- 
geance upon  him  and  destroy  the  mothers  with  the  children,  and  take 

Xo.  120.— Ser.  110.  vol.  in. 


182  FREE  CHURCH  PULPIT. 

possession  of  all  that  he  had.  In  this  emergency  he  disposed  of  them 
in  the  most  judicious  manner,  r,nd  adopted  the  most  likely  means  of  ap- 
peasing his  brother's  wrath.  And  then,  as  his  last  and  best  resource, 
he  retired  to  a  secret  place,  and  wrestled  with  God  in  prayer  till  the 
dawning  of  the  day,  that  he  would  avert  the  sore  calamity  which  lie 
dreaded. 

It  would  be  doing  Jacob  injustice,  however,  to  deny  that  higher  ob- 
jects than  the  preservation  of  himself,  and  of  his  family  and  substance, 
occupied  his  thoughts  and  prayers  on  this  critical  occasion.  The  very 
circumstances  in  which  he  was  placed  were  calculated  to  call  his  sins  to 
remembrance  ;  just  as  his  sons  were  reminded  of  their  unnatural  and 
criminal  conduct  towards  Joseph,  by  being  thereby  involved  in  difficulties 
in  Egypt  many  long  years  after  their  sin  had  been  committed.  Jacob 
being  reminded  of  the  falsehood  and  deceit  by  which  he  had  provoked 
the  anger  and  vengeance  of  his  brother,  would  humbly  confess  his  sin 
and  earnestly  pray  for  the  salvation  of  his  soul,  whatever  might  be  the 
fate  of  his  body  at  this  time.  Knowing  that  the  souls  of  his  family 
were  as  precious  as  his  own,  and  remembering  the  relation  in  which  he 
stood  to  them,  and  the  duty  that  he  owed  them,  he  would  be  very  impor- 
tunate in  prayer  for  their  salvation  also,  though  they  should  fall  by  the 
sword  of  Esau.  But  he  would  not  despair  of  their  preservation.  He 
would  remember  the  covenant  of  God  with  his  father  Abraham,  and  the 
promise  that  he  would  make  of  him  a  great  nation,  ai*d  that  in  his  seed, 
which  is  Christ,  all  the  families  qf  the  earth  would  be  blessed.  Similar 
promises  were  made  to  himself:  and,  in  a  special  manner,  God  engaged 
to  be  with  him  in  his  journey  to  Padan-aram,  and  to  keep  him  in  all  his 
ways,  to  bring  him  back  in  safety  to  the  land  of  Canaan,  and  make  of 
him  a  great  nation.  Now,  as  Moses  in  every  emergency  was  wont  to 
plead  the  covenant  of  Jehovah  with  the  patriarchs,  and  to  intreat  him  to 
have  respect  to  his  own  honour,  as  well  as  the  good  of  his  chosen  people, 
Jacob  would  not  fail  to  make  good  use  of  the  same  plea  on  the  present 
occasion.  He  would  pray  that  he  and  his  family  might  live  to  be  wit- 
nesses for  God  in  a  world  lying  in  wickedness,  and  might  introduce 
the  spiritual  seed,  in  whom  all  the  families  of  the  earth  were  to  be 
blessed. 

Need  I  say  that  in  all  this  Jacob  has  left  us  an  excellent  example  for 
our  imitation,  especially  in  present  circumstances.  I  have  no  objection 
to  your  praying  for  your  own  health  and  safety,  and  the  preservation 
and  prosperity  of  your  family  and  substance,  as  Jacob  did — ay,  and  the 
good  of  your  kindred  and  country  also.  But  I  do  not  need  to  dwell 
upon  these  things,  because  they  are  least  likely  to  be  neglected.  What 
I  want  especially  to  press  upon  your  attention,  is  the  state  of  your  own 


REV.   ROBERT  SMITH.  D.D.  183 

souls,  and  of  those  of  your  family,  the  congregation  with  which  you  are 
connected,  and  the  church  to  which  you  belong,  the  condition  of  all  pro- 
fessedly Christian  churches,  and  the  propagation  of  religion  throughout 
the  world.  Every  man,  who  is  at  all  acquainted  with  his  own  heart, 
will  find  there  many  reasons  for  prayer.  In  every  congregation  there 
are  some,  alas  !  a  large  proportion  of  unregenerate  men,  who  are  the 
enemies  of  the  true  God,  and  the  servants  of  the  god  of  this  world. 
They  have  turned  their  back  upon  heaven,  and  are  posting  on  to  perdi- 
tion as  fast  as  their  feet  can  carry  them.  This  year  they  may  die — nay, 
this  night  they  may  lift  up  their  eyes  in  hell,  being  in  torment.  O  how- 
earnest  ought  you,  and  especially  they  themselves,  to  be  in  prayer,  that 
they  may  not  perish,  but  obtain  everlasting  life  !  They  should  cry 
mightily  and  constantly  for  mercy  to  pardon  their  sin,  and  grace  to  help 
in  time  of  need,  till  they  obtain  a  gracious  answer.  .Those  who  have" 
already  passed  from  death  unto  life  arc  more  sensible  of  their  remaining 
corruption,  and  the  iniquity  that  prevails  against  them,  than  the  unre- 
generate are  of  their  unpardoned  guilt  and  unmitigated  depravity;  and 
I  need  not  say  how  earnestly  they  should  pray  to  be  purified  through- 
out, in  soul,  body,  and  spirit,  and  enabled  to  perfect  holiness  in  the  fear 
of  the  Lord. 

And  thus  every  head  of  a  family,  who  looks  round  the  domestic  circle, 
may  see  one  and  another  of  his  children  who,  he  has  reason  to  fear,  is 
still  far  from  God,  and  ready  to  perish.  A  pious  parent  sometimes  starts 
with  horror,  lest  the  child,  whom  he  loves  as  his  own  soul,  should  die  in 
his  sins,  and  be  punished  with  everlasting  destruction  from  the  presence 
of  the  Lord,  and  the  glory  of  his  power.  Pie  hardly  knows  how  he  could 
bear  such  a  calamity,  and  rise  above  it.  Oh  !  how  earnest,  then,  ought 
parents  to  be  in  prayer  to  God,  that  he  would  save  them  from  so  heavy 
an  afHiction.  They  should  give  him  no  rest  till  they  see  all  their  chil- 
dren devoted  to  his  service,  and  living  under  the  influence  of  religion. 
But  I  should  become  tedious  if  I  were  to  enlarge  upon  this  subject. 
You  can  easily  pursue  it  for  yourselves.  Whenever  you  see  transgres- 
sors, you  should  be  grieved,  and  pray  for  them.  "Thou  shalt  in  any 
wise  rebuke  thy  neighbour,  and  not  surfer  sin  upon  him."  Exhort 
one  another  daily,  and  so  much  the  more  as  you  see  the  day  approach- 
ing. The  wider  the  sphere  of  observation,  the  more  reasons  for  prayer 
and  supplication  will  rise  up  to  your  view.  There  are  unscriptural  and 
corrupt  churches,  and  heresies  among  professing  Christians.  Popery  and 
Puseyism  are  spreading  in  this  country  with  alarming  rapidity,  and 
have  acquired  a  most  dangerous  influence  among  those  who  are  at  the 
helm  of  affairs.  Every  government  in  Europe  is  at  this  moment  giving 
its  power  to  the  beast.     The  Jews  still  remain  in  unbelief,  and  hun- 


184  FREE  CHURCH  PULPIt. 

dreds  of  millions  of  Gentiles  are  bowing  down  to  idols  of  gold  and  silver, 
wood  and  stone,  the  work  of  their  own  hands.  You  should  therefore  not 
merely  pray  for  the  ministers  of  religion  among  yourselves  and  through- 
out Christendom,  but  for  the  various  missionaries  that  are  scattered  in 
foreign  lands.  I  need  not,  however,  occupy  your  time  with  an  enume- 
ration of  the  objects  of  prayer,  which  are  as  obvious  as  they  are  nume- 
rous.    I  shall  therefore  proceed       call  your  attention 

II.  To  the  manner  in  which  tlu  duty  should  be  performed.  Jacob 
said,  "  I  will  not  let  thee  go,  except  thou  bless  me."  I  shall  not,  how- 
ever, confine  your  attention  to  the  single  element  of  importunity. 

1.  He  sought  retirement  for  devotion.  In  the  24th  verse  it  is  said, 
"  He  was  left  alone."  Of  this  matter  you  have  an  account  in  the  pre- 
ceding context  (verses  22  and  23).  "  And  he  rose  up  that  night,  and 
took  his  two  wives,  and  two  women-servants,  and  his  eleven  sons,  and 
passed  over  the  ford  Jabbok.  And  he  took  them,  and  sent  them  over 
the  brook,  and  sent  over  that  he  had."  Having  disposed  of  them  in  this 
manner,  he  remained  alone,  probably  on  the  other  side  of  the  brook,  that 
he  might  spend  the  night  in  prayer  and  supplication.  You  cannot  fail 
to  remark  here  the  resemblance  between  the  conduct  of  the  patriarch 
and  that  of  our  blessed  Redeemer.  After  he  had  sent  his  disciples 
away  in  a  ship  over  the  sea  of  Galilee,  he  went  away  into  a  mountain 
to  pray,  and  continued  alone  in  devotion  during  the  greater  part  of 
the  evening,  till  the  fourth  watch.  Now,  secret  devotion  is  as  neces- 
sary, I  had  almost  said  more  necessary,  for  us  than  it  was  for  the 
patriarch  or  our  Lord,  inasmuch  as  we  have  more  sin  to  confess,  and 
more  wants  to  supply.  Our  Saviour  had  no  sin,  neither  was  guile 
found  in  his  mouth.  And  of  all  kinds  of  prayer,  secret  devotion  is  the 
first  and  most  essential.  It  is  here  the  foundation  is,  as  it  were,  laid ; 
and  we  obtain  in  answer  to  private  prayers  a  supply  of  the  Spirit  to 
enable  us  to  engage  with  comfort  and  advantage  in  social  and  public 
duties.  These  are  indeed  more  stimulating  and  refreshing,  and  may 
be  profitable  to  others  as  well  as  to  ourselves.  But  still  we  shall  neither 
"  get  good,  nor  do  much  good,"  till  our  hearts  be  prepared  for  it  by 
communion  with  God  in  secret  devotion.  We  ought  therefore,  morning 
and  evening,  to  retire  from  the  world,  and  chase  away  its  cares  from 
our  minds,  enter  our  closets  and  shut  our  doors  behind  us,  and  pray  to 
our  Father  in  secret,  and  our  Father  who  seeth  in  secret  will  reward  us 
openly.  As  this  is  a  primary  and  essential  duty,  so  it  is  one  that  is 
more  frequently  discharged  than  some  others.  Every  man  who  does 
not  live  like  the  beasts  which  perish,  or  like  an  infidel,  who  is  in  some 
respects  worse  than  the  irrational  and  irresponsible  tribes,  prays  occa- 


REV.  ROBERT  SMITH,  D.D.  185 

sionally  in  secret,  were  it  only  in  cases  of  emergency,  though  he  may 
neglect  family  worship  altogether,  and  attend  irregularly  upon  the  houst 
of  God.  But  many  who  keep  up  the  form  of  godliness  pray  in  an  im- 
proper manner,  and  without  the  spirit  of  devotion.  They  rush  away 
from  the  bustle  and  business  of  the  world,  and  spend  a  few  minutes  in 
formal  and  distracted  prayer,  in  which  not  even  the  understanding ,  and 
still  less  the  heart,  is  engaged.  The  sacrifice  of  such  persons  is  an  abo- 
mination unto  the  Lord,  and  their  very  prayers  are  sin.  I  therefore 
go  on  to  observe, 

2.  That  Jacob  spent  a  long  time  in  prayer.  We  have  seen  how  he 
disposed  of  his  family  in  the  evening  ;  and  when  he  was  left  alone,  he 
wrestled  with  God  in  prayer  and  supplication  till  the  day  began  to  break. 
You  are  also  aware  how  exactly  he  typified,  in  this  respect  also, 
our  divine  Lord.  And  both  have  left  us  an  example  that  we  should 
follow  their  steps.  Alas  !  most  professing  Christians  follow  these  steps 
at  a  very  great  distance.  And  yet  we  shall  never  enjoy  a  high  measure 
of  spiritual  health,  nor  be  remarkably  useful  to  others,  till  we  learn  to 
be  much  alone,  and  to  spend  a  considerable  portion  of  time  in  secret 
devotion.  Without  this  we  shall  not  obtain  such  a  supply  of  the  Spirit 
as  to  enlighten  and  enlarge  our  views,  quicken  and  mature  our  graces, 
affect  our  hearts,  and  influence  our  conduct,  so  as  to  merit  the  testimony 
borne  even  to  the  Church  of  Ephesus — "I  know  thy  works,  and  thy 
labour,  and  thy  patience,  and  how  thou  canst  notbear  them  that  are 
evil ;  and  hast  borne,  and  hast  patience,  and  for  my  name's  sake  hast 
laboured,  and  not  fainted."  The  most  eminent  Christians  have  borne  tes- 
timony both  to  the  pleasure  and  advantage  of  holding  much  communion 
with  God  in  secret.  Abundant  evidence  of  this  is  found  in  the  life  of 
the  late  singularly  amiable  and  eminently  pious  Mr  M'Cheyne  in  Dun- 
dee. Dr  Doddridge  used  to  spend  a  whole  day  every  month  in  retire- 
ment and  meditation,  reading  the  Scriptures,  and  earnest  prayer,  and 
felt  himself  greatly  refreshed  and  improved  in  this  manner.  When  you 
go  back  to  earlier  and  better  times,  to  the  ages  of  great  men  and  stirring 
events,  you  find  more  striking  examples.  Luther,  though  he  had  less  time 
to  spare,  and  more  work  to  perform,  greater  difficulties  to  surmount,  and 
more  formidable  enemies  to  encounter  than  any  man,  perhaps,  since  the 
days  of  the  apostles,  never  spent  less  than  three  hours  daily  in  prayer  ; 
and  our  own  John  Welsh  of  Ayr  devoted  no  less  than  eight  hours  daily 
to  secret  devotion.  This  was  the  grand  source  of  their  comfort  and  joy 
amid  all  their  trials,  and  the  great  secret  of  their  eminent  piety  and 
remarkable  success  in  the  service  of  their  divine  Master.  These  men 
would  have  thought  such  a  concert  for  prayer  as  we  have  been  called 
to  observe,  no  hardship,  but  a  great  privilege.     It  does  not  make  so 


186  FREE    CHURCH    PULPIT. 

large  a  demand  upon  our  time,  as  they  habitually  and  cheerfully  gave  for 
their  own  comfort  and  improvement,  and  from  a  regard  to  the  glory  of 
God,  and  the  salvation  of  the  souls  committed  to  their  care.  But  this 
is  not  sufficient.  The  Pharisees  both  fasted  and  prayed  oft.  For  a 
pretence  they  made  long  prayers,  and  stood  in  the  synagogues  and  cor- 
ners of  the  streets,  that  they  might  be  seen  of  men.  "And,  verily," 
said  our  Lord,  "ye  have  your  reward.''  They  obtained  the  admiration 
and  praise  of  men,  which  was  all  they  sought.  But  we  must  pray  in  a 
different  spirit,  and  from  different  motives,  if  we  expect  a  gracious 
answer  from  our  heavenly  Father.     This  leads  me  to  remark, 

3.  That  we  must  implore  laivful  things,  and  employ  proper  argu- 
ments to  obtain  them.  This  has  been  in  some  measure  anticipated  in 
the  illustration  of  the  first  head  ;  but  I  must  still  remark,  that  God  will 
not  grant  you  every  thing  you  may  choose  to  ask,  and  for  every  reason 
you  may  assign.  Especially,  he  will  not  bestow  upon  you  every  tem- 
poral blessing  you  implore,  nor  avert  every  affliction  you  deprecate, 
because  this  might  not  be  for  his  glory  and  your  best  interests.  I  do 
not  deny  that  Jacob  might  pray  in  faith  for  the  preservation  of  his  own 
life  and  for  the  lives  of  his  family,  because  his  heavenly  Father  had 
promised  all  this.  But  we  have  no  such  promise,  and  therefore  we  must 
implore  every  temporal  blessing  with  entire  resignation  to  the  holy  will 
of  God.  But  we  may  ask  positively  and  importunately  all  the  spiritual 
blessings  formerly  enumerated.  If  we  pray  in  sincerity  and  faith,  we 
shall  certainly  obtain  these  blessings  in  some  measure  for  ourselves,  and 
it  may  be,  for  others  also. 

With  regard  to  the  manner  in  which  we  ought  to  approach  God,  and 
the  pleas  we  should  use  with  him,  we  are  better  instructed  than  Jacob 
was.  He  did  indeed  plead  the  covenant  of  Jehovah  with  his  fathers, 
Abraham  and  Isaac,  of  which  Jesus  Christ  was  the  mediator ;  but  we 
are  better  acquainted  with  this  mediator  than  he  was.  We  must  come 
to  him  in  the  name  and  through  the  mediation  of  Jesus  Christ,  and  he 
will  not  receive  us,  nor  listen  to  us,  on  any  other  terms.  We  must 
plead  his  merits,  and  depend  entirely  upon  his  righteousness  and  grace  ; 
and  we  must  cleave  to  him  in  the  exercise  of  faith,  in  order  that  we 
may  obtain  out  of  his  fulness  every  spiritual  blessing.  This  entire  de- 
pendence upon  the  righteousness  and  grace  of  Christ,  however,  should 
not  make  us  indifferent  about  the  blessings  implored,  and,  therefore,  I 
remark, 

4.  That  we  ought  to  be  earnest  and  persevering  in  prayer.  I  can  pro- 
duce no  arguments  and  illustrations  of  this  matter  equal  to  those  which  the 
Bible  supplies.  Look  at  this  passage  before  us,  where  we  are  told  that 
Jacob  wrestled  with  Jehovah  till  the  dawning  of  the  day;  and  the  prophet 


REV.  ROBERT  SMITH,  D.D.  187 

Hosea  tells  us  he  wept,  as  well  as  made  supplication  before  the  angel. 
He  struggled  with  him  all  nipfht  with  strong  cryings  and  tears,  and 
would  not  let  him  go  until  he  obtained  the  blessing.  Even  when  the 
angel  "  put  his  thigh  out  of  joint,"  and  shewed  how  easily  he  could  dis- 
able and  destroy  him,  he  was  not  dismayed,  but  continued  to  contend 
with  the  Almighty,  and  positively  declared,  "  I  will  not  let  thee  go  ex- 
cept thou  bless  me."  This  is  not  the  only  passage  in  which  believers 
are  represented  as  having  power  to  prevail  with  God  in  prayer.  The 
Lord  said  unto  Moses,  "  Let  me  alone  that  my  wrath  may  wax  hot 
against  this  people,  and  I  may  destroy  them,  and  I  will  make  of  thee 
a  great  nation,"  as  if  the  prayers  of  Mose3  had  paralysed  the  arm  of  the 
Almighty.  But  Moses  would  not  accept  of  the  proffered  honour,  nor 
let  him  alone,  but  continued  to  intercede  for  his  people  till  he  prevailed 
as  Jacob  had  done  before.  Think  also  of  the  earnestness  and  importu- 
nity of  David,  who  not  merely  "cried"  to  God,  but  "even roared  "  before 
him.  In  the  New  Testament  we  read  of  disciples  who  not  only  strived 
but  agonised  in  prayer.  The  best  of  all  examples,  however,  in  this,  as 
in  every  other  thing,  was  that  of  our  Divine  Redeemer,  "  who,  in  the 
days  of  his  flesh,  offered  up  prayers  and  supplications  with  strong  cry- 
ings and  tears  to  him  that  was  able  to  deliver  him  from  death,  and  was 
heard  in  that  he  feared."  And  let  it  not  be  objected  that  these  exam- 
ples are  taken  from  the  history  of  inspired  men,  whom  we  need  not  at- 
tempt to  imitate,  and  cannot  hope  to  equal.  I  purposely  selected  such 
examples,  because,  if  I  had  adduced  those  of  uninspired  men,  they  might 
have  been  treated  as  hypocrites  or  enthusiasts,  but  the  sacred  writers 
cannot  be  treated  in  this  manner.  Fortified  by  them,  I  now  go  on  to 
remark,  that  the  same  spirit  of  devotion  has  extended  beyond  the  age  of 
inspiration.  I  need  adduce  no  other  proofs  of  this  than  those  which 
have  already  been  mentioned.  I  remind  you  again  of  John  "Welsh,  who 
not  only  spent  eight  hours  daily  in  devotion,  but  rose  to  this  duty  dur- 
ing the  night  watches,  and  wondered  how  believers  could  sleep  all  night 
without  rising  to  pray.  He  kept  a  covering  beside  him  to  protect  him 
from  the  midnight  cold,  and  at  other  times  was  wont  to  retire  to  the  sea 
shore,  or  some  other  solitary  place,  that  he  might  not  be  interrupted  nor 
disturb  others,  and  wept  and  prayed,  or,  like  his  divine  master,  offered 
up  prayers  and  supplications  with  strong  cryings  and  tears.  I  shall 
only  add 

5.  That  we  should  pray  hi  faith  and  hope.  Many  do  not  approach 
God  confiding  in  his  mercy  and  believing  his  word,  and  still  less  trust- 
ing firmly  in  the  righteousness  and  grace  of  Jesus  Christ.  If  they  ho- 
nestly desire  the  blessings  implored,  they  do  not  firmly  believe  that  they 
shall  obtain  them.     They  only  make  a  trial,  so  to  speak,  of  the  mercy 


188  FREE  CHURCH  PULPIT. 

and  truth  of  God,  and  are  somewhat  surprised  when  they  obtain  a  gra- 
cious answer:  No  wonder,  then,  though  it  should  happen  to  them 
according  to  their  unbelief.  They  impeach  the  character  of  God,  and 
give  the  lie  to  his  holy  word,  cast  discredit  on  the  finished  work  of 
Jesus  Christ,  and  call  in  question  the  purchased  and  proffered  blessings 
of  his  Redemption.  Instead  of  feeling  and  acting  in  this  manner,  we 
should  approach  God  firmly  persuaded  that  he  is  the  rewarder  of  all 
those  who  diligently  seek  him.  And  whilst  we  neither  impugn  nor 
doubt  his  sovereignty,  we  should  feel  warranted  on  the  authority  of  his 
Word  to  come  boldly  to  a  throne  of  grace,  that  we  may  obtain  mercy  to 
pardon,  and  grace  to  help  in  time  of  need.  What  the  Apostle  James 
says  of  wisdom  may  be  affirmed  of  every  other  spiritual  blessing  we 
need.  "  If  any  of  you  lack  wisdom,  let  him  ask  of  God,  who  giveth  to 
all  men  liberally,  and  upbraideth  not ;  and  it  shall  be  given  him.  But 
let  him  ask  in  faith,  nothing  wavering  :  for  he  that  wavereth  is  like  a 
wave  of  the  sea  driven  with  the  wind  and  tossed.  For  let  not  that  man 
think  that  he  shall  receive  any  thing  of  the  Lord.  A  double-minded 
man  is  unstable  in  all  his  ways."  (James,  i.  5-9.)  The  best  evidence 
of  the  force  of  these  observations  is  the  fact  recorded  in  the  text.  I, 
therefore,  go  on  to  call  your  attention  very  shortly. 

III.    To  the  answer  ivhich  Jacob  obtained  to  his  prayers. 

God  blessed  him  there.  I  can,  however,  now  do  little  more  than  no- 
tice that  he  obtained  a  gracious  answer.  He,  and  all  he  had,  escaped 
the  vengeance  which  he  dreaded  at  the  hand  of  Esau,  and  he  was  met 
with  more  than  fraternal  affection.  Jacob  and  his  family  continued  to 
enjoy  great  worldly  prosperity ;  and  though  his  sons  grieved  him  long, 
by  their  depravity  and  sins,  yet  before  they  went  down  into  Egypt  their 
spirit  and  character  seem  to  have  been  greatly  improved,  and  I  hope 
some,  if  not  all  of  them,  are  now  in  the  kingdom  of  heaven. 

I  have  already  guarded  you  against  asking  positively,  and  expecting 
confidently,  wealth  or  any  kind  of  worldly  prosperity.  But  I  dare  pro- 
mise every  believer  a  competent  portion  of  the  good  things  of  this  life. 
"Your  bread  shall  be  given  you,  and  your  water  shall  be  sure."  "My 
God  shall  supply  all  your  need  according  to  his  riches  in  glory  by  Christ 
Jesus."  But  this  is  the  extent  of  the  promise.  It  is  not  for  your  in- 
terest to  be  highly  exalted  and  greatly  enriched,  for  thereby  you  would 
be  exposed  to  the  greater  temptations  and  dangers.  God,  who  knows 
what  situation  is  best  for  his  people  in  this  world,  has  generally  placed 
them  in  humble  circumstances.  "  He  hath  chosen  the  poor  of  this 
world  rich  in  faith,  and  heirs  of  the  kingdom  of  heaven.  In  the  valley 
of  humiliation,  they  not  merely  escape  many  dangers,  but  have  an  op- 
portunity of  recognising  the  hand  of  God  more  habitually  in  the  means 


REV.  ROBERT  SMITH,  D.D.  ISO 

of  their  support  than  if  they  were  in  more  affluent  circumstances.  They 
have  no  inheritance  to  lean  upon,  and,  when  they  are  in  difficulties, 
he  sometimes  answers  their  prayers  in  a  marked  and  wonderful  manner, 
and  surprises  them  with  his  goodness.  Their  provision,  like  the  manna, 
seems  to  come  directly  from  heaven,  and  inspires  them  with  a  grati- 
tude and  affection  which  the  rich  never  feel. 

With  regard  to  spiritual  blessings,  which  are  of  paramount  and  per- 
manent value,  I  can  speak  in  a  more  positive  and  unqualified  manner. 
God  has  often  promised  pardon  and  justifying  righteousness,  grace  and 
salvation,  to  all  who  ask  him  in  sincerity  and  faith.  And  though  he  be 
sovereign  in  this,  as  in  every  thing  else,  and  may  not  bestow  these  bless- 
ings at  the  time  and  in  the  measure  we  expect,  yet  so  far  from  being  nig- 
gardly in  his  favours,  he  will  often  do  exceeding  abundantly  above  all 
that  you  ask  or  think.  Ye  are  not  straitened  in  him,  but  ye  are  straitened 
in  your  own  desires.  Blessed  are  they  that  hunger  and  thirst  after 
righteousness;  for  they  shall  be  filled.  There  is  much  more  reason, 
however,  to  expect  a  blessing  on  our  oivn  souls  in  answer  to  sincere  and 
believing  prayer,  than  that  we  shall  be  heard  on  behalf  of  those  who  do 
not  pray  for  themselves.  Still,  when  God  does  stir  up  his  ministers 
and  people  to  labour  and  pray  for  the  conversion  of  sinners  and  the 
dissemination  of  the  gospel,  it  is  an  evidence  that  the  times  of  refresh- 
ing from  his  presence  are  approaching.  The  Word  of  God,  and  the 
history  of  the  "Church,  alike  confirm  the  truth  of  this  observation. 
Look  at  Ezekiel's  vision  of  the  dry  bones  in  the  open  valley.  As  soon 
as  he  began,  in  obedience  to  the  divine  commandment,  to  prophecy,  (or 
preach),  to  the  dry  bones,  there  was  a  noise,  and  shaking  among  them ; 
they  came  together,  bone  to  his  bone,  the  sinews  and  the  flesh  came  up 
upon  them,  and  the  skin  covered  them  above,  and  they  assumed  all  the 
appearance  of  living  men,  though  there  was  no  breath  in  them.  And 
when  he  prophesied  to  the  wind,  that  is,  prayed  for  the  Holy  Ghost, 
the  Spirit  of  the  Lord  entered  into  them,  and  they  lived  and  stood  up 
an  exceeding  great  army.  Although,  therefore,  we  have  not  hitherto 
obtained  all  that  we  desire,  yet  I  have  no  fear  that  our  labours  and 
prayers  will  be  in  vain.  "  For  as  the  rain  cometh  down,  and  the  snow 
from  heaven,  and  returneth  not  thither,  but  watereth  the  earth,  and 
maketh  it  bring  forth  and  bud,  that  it  may  give  seed  to  the  sower,  and 
bread  to  the  eater ;  so  shall  my  word  be  that  goeth  forth  out  of  my 
mouth :  it  shall  not  return  unto  me  void ;  but  it  shall  accomplish  that 
which  I  please,  and  it  shall  prosper  in  the  thing  whereto  I  sent  it." 

Let  me  say,  in  conclusion,  that  so  far  from  wondering  or  complain- 
ing, because  we  have  not  obtained  more  obvious  answers  to  prayer, 
when  we  think  of  the  character  of  many  prayers,  we  must  acknowledge 


190  FREE  CHURCH  PULPIT. 

they  deserve  no  answer  at  all.  "  Ye  ask  and  receive  not,  because  ye 
ask  amiss  that  ye  may  consume  it  on  your  lust.''  Besides,  some  men  do 
not  sincerely  and  honestly  desire  the  things  they  seem  to  implore,  and 
would  be  disappointed  if  they  obtained  them.  They  may  think  they 
wish  the  pardon  of  sin  and  an  inheritance  in  heaven  ;  but  they  are  cer- 
tainly not  willing  to  forsake  those  sins  they  confess,  and  mortify  those 
corruptions  they  seem  to  deplore  ;  and  they  would  rather  forfeit  the 
blessings  implored  than  make  the  sacrifices  required  for  the  enjoyment 
of  them.  You  must,  therefore,  learn  to  pray  as  Jacob  did  before  you 
expect  a  similar  answer.  The  Apostle  Paul,  who  belonged  to  the  straitest 
sect  of  the  Pharisees,  had  prayed  often  and  made  long  prayers  before  his 
conversion,  yet  he  had  never  prayed  aright  till  the  period  when  the  Lord 
bore  this  testimony  to  him  from  heaven,  "Behold  he  prayeth.''  In  like 
manner,  though  unregenerate  men  should  pray,  as  well  as  read  the  Scrip- 
tures, attend  on  public  instruction,  and  use  other  means  of  grace,  yet  I 
am  bound  to  say,  that,  so  long  as  they  remain  in  an  unregenerate  state, 
they  will  never  present  a  sincere  and  acceptable  prayer.  They  ought 
therefore,  to  come  at  once  to  Christ,  and  cleave  to  him  in  the  exercise  of 
faith,  and  say  with  his  disciples,  "  Lord,  teach  us  to  pray.  Pour  out 
upon  us  a  spirit  of  grace  and  supplication."  And  thus  you  will  obtain 
such  views  of  the  evil  and  danger  of  sin,  and  of  the  guilt  and  misery 
that  prevail  in  the  world,  of  the  paramount  importance  of  the  glory  of 
God  and  the  salvation  of  souls,  that  you  will  emulate  those  believers 
who  wrestled  and  agonised  in  prayer  till  they  obtained  a  blessing. 
Though  God  should  still  keep  the  times  and  seasons  of  refreshing,  and 
of  bringing  in  the  latter-day  glory,  in  his  own  power,  he  may  honour 
you  to  be  the  instruments  of  much  good  in  the  world,  and,  at  any  rate, 
3rou  will  obtain  a  rich  blessing  to  your  own  souls,  and  be  made  unspeak- 
ably and  eternally  happy  in  heaven.  For  they  that  be  wise  shall  shine 
as  the  brightness  of  the  firmament,  and  they  that  turn  many  to  right- 
eousness like  the  stars  for  ever  and  ever. 


(     191     ) 


LECTURE     XIV. 


THE  RAISING   OF  THE  WIDOW  S  SON  AT  NAIN. 

BY  THE  REV.  JAMES  DODD3,  BELHAVEX. 

■■  AnJ  it  came  to  pass  the  day  after,  that  he  went  into  a  city  called  Nain  ;  and  many  of  his 
disciples  went  with  him,  and  much  people.  Now,  when  he  came  nigh  to  the  gates  of  the 
pity,  behold,  there  was  a  dead  man  carried  out,  the  only  son  of  his  mother,  and  she  was  a 
Widow  ;  and  much  people  nf  the  city  was  with  her.  And  when  the  Lord  saw  her,  he  had 
compassion  on  her,  and  said  unto  her,  Weep  not.  And  he  came  and  touched  the  bier  :  and 
tlu-y  that  bare  him  stood  still.  And  he  said,  Young  man,  I  say  unto  thee,  Arise.  And  he 
that  was  dead  sat  up,  and  began  to  speak.  And  he  delivered  him  to  this  mother.  And 
there  came  a  fear  on  all :  and  the}'  glorified  God,  saying,  That  a  great  prophet  is  risen  among 
:   and,  That  God  had  visited  his  people." — Luke  vii.  11-16, 

This  is  one  of  the  most  striking  and  affecting  miracles  wrought  by 
our  Lord  in  the  course  of  his  ministry  on  earth.  Along  with  the  heal- 
ing of  the  centurion's  servant  wrought  on  the  preceding  day,  it  formed 
a  glorious  attestation  of  the  doctrine  he  had  recently  at  great  length 
preached  in  the  audience  of  the  people.  Both  of  the  mighty  miracles, 
indeed,  related  at  the  commencement  of  this  chapter,  present  a  very 
good  specimen  of  that  kind  of  proof  which  the  Son  of  Man,  who  spake 
as  never  man  spake,  invariably  attached  to  his  doctrine.  Our  blessed 
Lord,  as  is  well  known,  went  about  not  only  teaching  and  preaching 
with  an  authority  manifestly  divine,  but  working  all  manner  of  signs  and 
wonders ;  and  thus  he  exhibited  his  love  to  man  both  by  words  of  purest 
instruction  and  by  deeds  of  divine  benevolence.  While  he  enlightened 
the  dark  soul,  he  healed  and  strengthened  the  weak  and  afflicted  body. 
At  one  and  the  same  time  he  poured  forth,  as  from  an  exhaustless  foun- 
tain, the  hidden  treasures  of  wisdom  and  knowledge,  and  by  his  almighty 
power  subjected  to  hh  will  all  the  elements  of  nature,  feeding  the  hungry, 
healing  the  sick,  and  raising  the  dead.  But  his  doctrines  and  his  mira- 
cles are  not  to  be  considered  merely  as  different  modes  of  shewing  his 
love  to  the  children  of  men,  different  channels  of  conveyance  for  the 
riches  of  his  grace  ;  they  have  an  important  relation  to  each  other,  which 
it  is  very  necessary  to  examine  and  understand.  The  leading  purpose  of 
his  miracles  was  to  confirm  his  doctrines — to  prove  beyond  all  reason- 
able doubt  that  he  was  a  teacher  come  from  God,  and  taught  indeed  the 
things  of  God.     "  The  works  that  I  do,''  he  himself  says,  "  bear  witness 


192  FREE  CHURCH  PULPIT. 

of  me."  (John  v.  36.)  His  doctrines,  on  the  other  hand,  cast  a  strong 
and  vivid  light  upon  his  miracles,  and  show  them  to  be  characteristic 
of  the  divine  nature,  and  full  of  spiritual  meaning.  The  miracles  attest 
the  divinity  of  the  doctrines,  and  the  doctrines  are  frequently  found 
typified  or  contained  in  the  miracles.  Each,  taken  singly,  bears  the 
impress  of  a  heavenly  origin,  and  might  speak  to  every  heart  with  a 
voice  of  divine  power  ;  but  both  together  form  one  harmonious  and 
resistless  testimony  to  the  divine  commission,  the  almighty  power,  and 
overflowing  mercy  of  the  Saviour. 

In  accordance  with  his  usual  practice  of  confirming  heavenly  truth 
by  mighty  deeds,  our  Lord  follows  up  the  discourse  he  had  just  deli- 
vered in  the  hearing  of  the  multitude  by  two  great  miracle? — one 
wrought  at  Caj>ernauni,  immediately  on  his  finishing  all  his  sayings, 
and  the  other  the  next  day  at  Nain.  He  had  hitherto  confined  his 
miraculous  power  almost  entirely  to  the  healing  of  diseases  and  the  re- 
lieving of  infirmities,  and  it  is  possible  that  this  raising  of  the  widow's 
son  at  Nain  was  the  first  instance  of  his  giving  life  to  the  dead.  From 
the  beginning  to  the  close  of  his  career,  his  miracles  seem  to  rise  in 
grandeur  and  importance  :  his  divine  power  is,  in  a  manner,  displayed 
in  manifestations  more  and  more  sublime,  from  the  day  when  he  changed 
water  into  wine  at  Cana  of  Galilee,  to  that  memorable  morning  when 
he  shook  from  him  the  iron  bands  of  death,  and  burst  the  gloomy  por- 
tals of  the  tomb.  Up  to  this  period  he  had  healed  many  painful  and 
inveterate  diseases  ;  he  had  rebuked  fevers,  cast  out  devils,  cured  the 
sick  of  the  palsy,  gave  sight  to  the  blind,  made  the  lame  to  walk,  and 
the  dumb  to  speak.  But  now  he  exhibits  a  still  more  illustrious  dis- 
play of  his  Godhead,  and  stands  still  more  gloriously  confessed  as  the 
Creator  and  Lord  of  all,  by  summoning  back  the  departed  spirit,  by 
recalling  the  breath  of  life  into  the  dead,  unconscious  frame. 

Verses  11  and  12.  "  And  it  came  to  pass  the  day  after,  that  he  went 
into  a  city  called  Nain,  and  many  of  his  disciples  went  with  him,  and 
much  people.  Now  when  he  came  nigh  to  the  gate  of  the  city,  behold 
there  was  a  dead  man  carried  out,  the  only  son  of  his  mother,  and  she 
was  a  widow  :  and  much  people  of  the  city  was  with  her." 

Having  healed  the  centurion's  servant  at  Capernaum,  our  Lord,  who 
went  about  continually  doing  good,  the  very  next  clay  proceeded  to  a  city 
called  Nain,  doubtless  still  further  to  display  his  glory  and  his  good- 
ness. This  city  of  Nain  was  not  far  distant  from  Capernaum,  and  was 
situated  in  the  province  of  Galilee,  about  two  miles  to  the  south  of  Tabor, 
the  mount  of  transfiguration.  Hither  did  Jesus,  attended  by  a  multi- 
tude of  disciples  and  much  people,  direct  his  steps.  He  knew  what  had 
happened  there  ;  he  knew  the  bitter  anguish  of  one  widowed  heait,  and 


REV.  JAMES  DODDS.  193 

be  went  on  an  erran  J  of  mercy  and  love.  The  crowd  which  surrounded 
him  had  lately  heard  the  word  of  life,  which  flowed  from  his  lips  with 
an  abundant  fulness,  and  revealed  the  mysteries  and  duties  of  the  king- 
dom of  God ;  they  had  seen  displayed  the  ample  treasures  of  divine 
knowledge  ;  and  now  they  were  to  be  favoured  with  an  affecting  but 
most  sublime  exhibition  of  divine  power  ;  they  were  to  see  the  words 
of  life  confirmed  by  a  life-giving  deed. 

Jesus,  with  the  crowd  of  his  followers,  now  approached  the  gates  of 
the  city,  when,  behold  !  another  and  very  different  crowd  met  him — a 
crowd  of  mourners  bearing  a  lifeless  body  to  the  grave.  They  were 
carrying  a  dead  man  out  of  the  city  to  the  place  of  burial.  In  eastern 
countries,  even  at  this  day  as  at  that  time,  the  burial  places  are  without 
the  city  walls,  and  lying  apart  from  the  din  and  bustle  of  human  life, 
in  the  stillness  and  solitude  of  a  more  sequestered  scene,  bear  the  appro- 
priate name  of  Cities  of  the  Dead.  The  dead,  then,  have  to  be  borne 
forth  from  the  city  of  the  living,  and  consigned  to  their  last  resting- 
place  in  the  fields.  To  such  an  abode  was  the  funeral  throng  carrying 
one  youthful  body  when  the  sorrowful  procession  met  the  eye  of  the 
Saviour,  and  the  wailings  of  uncontrolled  emotion  reached  his  pitying 
ear.  Many,  perhaps  most,  of  the  inhabitants  of  the  city  constituted  that 
melancholy  throng ;  they  were  discharging  those  last  sad  duties  of  human- 
ity which  man  can  never,  without  proving  untrue  to  his  nature,  refuse 
to  his  fellow  man.  They  were  consigning  to  his  narrow  bed  a  brother, 
a  youthful  brother  ;  and  there  was  enough,  doubtless,  in  all  the  circum- 
stances of  his  death  and  burial,  to  raise  in  their  hearts  an  unusual  flood 
of  sorrow,  and  make  the  tears  of  compassion  abundantly  flow.  That  was 
a  woeful  and  weeping  multitude  which  yielded  to  the  feelings  of  the  sad 
occasion,  and  saw  in  the  early  departure  of  a  fellow  creature,  a  warning  to 
prepare  for  their  own.  But  there  was  one  in  that  multitude,  the  sorrow  of 
whose  heart  far  exceeded  theirs,  and  could  find  no  utterance  in  speech, 
the  agony  of  whose  bereavement  might  well  have  melted  the  stoniest 
heart,  and  whose  whole  soul  was  dissolved  with  bitterest  tears  of  deso- 
lation and  woe.  It  was  a  widow  bereft  of  her  only  son  ;  now  doubly  a 
widow,  seeing  she  had  lost  him  who  was  her  solace  and  her  joy,  the 
honour  of  her  old  age,  the  sole  support  of  her  declining  years.  He 
had  died  before  his  time,  in  the  flower  and  promise  of  his  youthful  life, 
just  entering  on  the  labours  of  manhood,  and  about  to  become  more 
than  ever  the  stay  of  his  desolate  mother.  He  followed  not  her  to  the 
grave,  but  she  was  following  him — the  parent  burying  the  youthful 
child,  and  not  the  son,  as  is  most  natural  to  our  minds,  burying  the 
aged  parent.  Every  sign  and  circumstance  of  woe  were  here,  all  that 
strikes  the  tenderest  cords  of  our  humanity,  and  makes  us  pity  the  for- 

Xo.  121. — Lkct.  14.  vol.  in. 


194  FREE  CHURCH  PULPIT. 

lorn  condition  of  a  fellow-creature.  Here  surely  was  one  of  the  saddest 
of  those  scenes  of  distress  and  separation  which  abound  in  this  valley 
of  tears,  and  which,  at  all  seasons,  set  death  before  our  eyes,  and  lace- 
rate the  deepest  feelings  of  our  nature. 

That  widow  has  much  people  around  her  to  soothe  her  in  her  sorrow, 
and  sympathize  with  her  under  such  a  bereavement ;  but  she  refuses  to 
be  comforted;  like  Rachel  weeping  for  her  children,  she  lamenteth  for 
her  only  one,  and  weepeth  because  he  is  not.  Can  her  comforters  give 
back  the  dead  ?  Can  they  give  the  warm  colouring  of  life  and  health 
to  the  pale  cheeks,  or  restore  their  living  lustre  to  the  eyes  now  closed 
in  the  cold  slumbers  of  death  ?  Ah  no  !  they  have  lifted  up  her  dead 
son,  and  are  carrying  him  away  ;  confessing  their  inability  to  save, 
they  are  bearing  the  lifeless  body  to  the  tomb.  But  lo  !  there  cometh 
one  who  hath  power  to  comfort  that  poor  widow,  and  to  dry  her  tears  ; 
the  Lord  of  life  and  death,  who  can  make  diseases  fly  before  his  touch, 
and  even  the  remorseless  grave  yield  back  its  dead.  He  is  the  lowly 
Saviour  of  the  world,  the  man  of  sorrows  and  acquainted  with  grief, 
who  can  feel  her  bereavement,  and  take  pity  upon  her  infirmities,  who, 
wherever  he  goes,  spreads  around  his  path  the  effulgence  of  divine 
mercy  and  love.  He  hath  come  to  remove  the  darkness  of  her  sorrow, 
and  restore  to  her  him  who  was  the  joy  of  her  heart,  and  the  desire  of 
her  eyes ;  he  hath  come  to  show  the  fulness  of  his  Divine  power,  and 
the  depth  of  his  Divine  compassion  ;  he  hath  come  a  blessed  messenger 
of  joy  and  consolation,  to  gladden  the  heart  of  one  widow,  and  to  hold 
out  to  all  those  who,  in  after  time,  shall  he  widows  indeed,  an  everlast- 
ing promise  of  comfort  and  support.  And  how  often  hath  the  same 
compassionate  Saviour,  since  first  he  came  to  the  widow  of  Nain,  come 
to  the  widowed  heart  and  given  peace — come  to  those  who  have  mourned 
over  their  youthful  dead,  and  brought  profound  consolation — come  to 
those  that  have  wept  under  the  shadow  of  death,  spoken  to  them  with 
the  voice  of  comfort,  and  dried  all  their  tears  away  ?  For  he  is  ever 
ready  to  meet,  in  the  city  or  in  the  field,  in  the  secret  chamber  or  in 
the  crowded  gate,  those  who  mourn  in  the  anguish  of  their  spirits,  and 
of  men  can  not  be  comforted.  Let  one  spirit  be  bruised,  he  is  ready 
to  heal  it ;  let  but  one  wound  be  made,  he  is  willing  tenderly  to  bind 
it  up ;  let  the  inward  disease  rage  with  its  utmost  fury,  he  is  able  to 
drive  it  back,  and  substitute  for  the  agonies  and  pains  of  our  corrupt 
nature,  the  health,  the  vigour,  and  all  the  unutterable  joys  of  a  spiritual 
life.  O,  then,  if  Christ  the  Saviour  is  thus  ever  at  our  side,  ready  to 
heal  our  sorrows,  to  bind  up  our  wounds,  and  to  give  us  soundness  in 
the  midst  of  corruption  and  decay  ;  if  he  is  thus  always  willing  to  meet 
us  in  our  distress,  to  deliver  our  souls  from  death,  our  eyes  from  tears, 


REV.  JAMES  DODDS.  195 

and  our  feet  from  falling,  it  is  surely  our  first  and  imperative  duty  to 
arise  and  meet  him,  to  stretch  forth  our  hands  to  him  in  the  extremity 
of  our  woe,  to  raise  to  him  our  streaming  eyes,  and  come  unto  him  with 
all  our  sorrows.  Shall  we  he  guilty  of  such  dark  ingratitude,  such  despe- 
rate infatuation,  as  to  turn  sullenly  away  from  him  who  is  our  greatest 
friend,  who  alone  can  effectually  comfort  and  save  us,  and  who,  in  the 
midst  of  death  can  give  us  life  ?  Language  cannot  describe  the  folly 
and  awful  depravity  of  him  who  would  repulse  the  compassionate  and 
life-giving  Saviour,  and  despise,  thoughtlessly,  or  even  bitterly  despise, 
his  voice  of  comfort,  his  healing  power,  and  all  his  offered  mercies.  But 
yet  such  a  character  is  met  with  every  day.  Nay,  are  there  not  many 
more  of  those  around  us  who  reject  than  who  embrace  the  Saviour — men 
whom  no  sorrows  can  soften,  no  calamities  subdue — who,  despising  the 
gift  of  life,  and  putting  away  from  them  the  comfort  of  the  Lord,  willingly 
and  hopelessly  become  the  victims  of  despair,  and  perish  in  the  dark- 
ness of  their  sins.  So  desperately  wicked,  so  hardened  and  depraved 
is  the  heart  of  man  ! 

Verse  13,  "And  when  the  Lord  saw  her,  he  had  compassion  on  her, 
and  said  unto  her,  Weep  not."  Before  she  came  to  Jesus,  perhaps 
even  before  she  saw  him,  before  any  intercession  by  the  attendant 
mourners  could  be  made  on  her  behalf,  out  of  the  multitude  of  his 
tender  mercies,  he  took  compassion  upon  her.  He  bent  upon  that  poor 
widow  an  eye  of  pity,  before  she  could  look  to  him  with  an  eye 
of  prayer.  He  saw  her  affliction,  and  determined  to  relieve  her  out  of 
it  all.  Now  would  he  exert  his  divine  power  in  one  mighty  miracle  of 
love.  He  prepares  her  for  the  fulness  of  joy  that  is  to  follow,  and  says 
to  her  in  a  voice  of  tenderness,  in  one  short  but  thrilling  exclamation 
of  pity,  "  Weep  not."  In  these  words,  hope,  joy,  and  consolation  are 
contained.  They  tell  the  weeping  mother  that  she  shall  again  embrace 
her  living  son.  "  Weep  not,  daughter  of  desolation — dry  thy  tears — thy 
son  shall  live.  This  is  not  a  time  for  sadness ;  the  dead  shall  arise, — 
the  lost  shall  be  found,  and  herein  shall  my  heavenly  Father  be  glori- 
fied. The  work  that  I  now  shall  do,  will  be  a  work  bearing  witness  to 
the  glory  of  God,  and  a  merciful  work  unto  thee;  therefore  weep  not." 
Such  is  the  strain  of  that  consolation  which  the  Saviour  gave,  and 
straightway  proceeded  to  support  and  justify.  Now,  as  he  said  unto  the 
widow,  so  says  he  unto  all  believing  mourners — "  weep  not."  "  Mourn 
not  over  your  dead  like  those  who  have  no  hope.  They  may  be  upon  their 
bier — they  may  be  lying  in  the  grave — but  shall  they  not  one  day  arise  ? 
Shall  they  not  again  become  alive,  and  walk  in  newness  of  immortal  life, 
and  be  clothed  with  glory,  and  never  more  be  taken  away  from  your 
eyes  ?"  These  are  the  words  which  the  Saviour  addresses  to  all  who  meet 


196  FREE  CHURCH  PULPIT. 

him  by  the  way,  who  have  faith  in  his  great  name,  and  are  melted  t<x 
obedience ;  who  look  to  him  whom  their  sins  have  pierced  ;  who  mourn 
for  him  as  one  mourneth  for  his  only  son  ;  and  are  in  bitterness,  as  one 
that  is  in  bitterness  for  his  first-born.  When  they  are  in  sorrow,  when 
the  darkness  of  the  shadow  of  death  lieth  heavily  upon  their  homes, 
and  they  weep  over  one  son  or  daughter,  one  friend  or  brother  departed, 
Jesus  is  at  hand,  ready  to  deliver  them — ready,  with  a  voice  that  never 
fails,  to  still  the  tempest  of  sorrow,  and  bring  a  calm  over  the  troubled 
soul,  ever  ready  to  say,  "  weep  not." 

Verses  14,  15.     "  And  he  came  and  touched  the  bier  :  and  they  that 
bare  him  stood  still.     And  he  said,  young  man,  I  say  unto  thee,  arise. 
And  he  that  was  dead  sat  up,  and  began  to  speak.     And  he  delivered 
him  to    his   mother."       Jesus,    advancing  to    perform  the  great    mi- 
racle, touched  the  bier  whereon  the  dead  was  laid,  and  thereby  signified 
to  those  who  bare  it  to  stand  still  and  witness  what  he  was  about  to  do. 
He  thus  gave  them  an  opportunity  of  showing  their  faith ;  for  faith  was 
what  he  usually  insisted  on  when  about  to  exercise  his  divine  power. 
They  so  far  did  show  their  faith,  by  halting  on  their  way  with  their 
melancholy  burden  ;  they  saw  the  mighty  Jesus  of  Nazareth  stand  be- 
fore them,  a  man  approved  of  God,  and  doing  all  manner  of  signs  and 
wonders;  and  they,  doubtless,  believed  that  relief  of  some  kind  or  other 
was  at  hand.     He  had   comforted  the  living  mother,  and  might  now 
gloriously  justify  that  comfort  by  raising  the  dead  son.     A  divine  ma- 
jesty, an  overpowering  yet  benignant  glance  of  mercy,  a  gesture  betok- 
ening authority  and  command,  all  showed  themselves  in  him  who  stood 
before  them,  and  awed  them  into  obedienee  and  silent  expectation.    And 
now  the  Saviour  put  forth  his  omnipotence — "  Young  man,  I  say  unto 
thee,   arise."      Wondrous  and  ineffable  union  of  power  and  mercy  ! 
Glorious  display  of  the  attributes  and  feelings  of  him  who  is  at  once 
God  and  man — who  is  God  manifest  in  the  flesh,  possessing  the  supreme 
perfections  of  the  divine,  with  all  the  sinless  infirmities  of  the  human 
nature!     "  J  say  unto  thee,  arise."     In  his  own  name,  by  his  own  au- 
thority ;  not  in  the  name  and  by  the  authority  of  another  and  higher 
being — for  higher  there  is  none — he  bids  the  dead  arise  ;  he  summons 
back  the  departed  soul,  and  commands  it  to  reinhabit  its  tenement  of 
clay.     His  disciples  wrought  their  miracles  in  the  name  of  their  mas- 
ter ;  but  he,  the  Lord  of  heaven  and  earth,  the  author  and  the  giver  of 
life,  in  whose  hands  are  now  the  keys  of  hell  and  of  death,  needs  no 
authority  to  work  his  mighty  wonders  ;  for  in  him  all  authority  reposes. 
This  almighty  Saviour  utters  the  word  of  power,  Arise  !  when  lo  !  "  he 
that  was  dead  sat  up,  and  began  to  speak."     The  pale,  breathless  body, 
resuming  life  at  the  dread  command,  suddenly  grows  warm,  stirs  upon 


REV.  JAMES  DODDS.  197 

the  bier,  and  arises.  Once  more  its  eyes  beam  with  the  intelligence,  and 
its  lips  move  with  the  speech,  of  a  living  man.  The  lamented  youth  re- 
covers from  his  sleep  of  death  ;  the  lost,  the  dead  is  restored.  "  And 
he  delivered  him  to  his  mother."  This  touching  incident,  so  simply  re- 
lated, and  in  itself  so  naturally  affecting,  was  wanting  to  complete  this 
unrivalled  picture  of  divine  compassion  and  condescension.  The  Savi- 
our personally,  and  with  tender  care,  delivers  to  the  mourning  mother 
her  reanimated  son  ;  he  entrusts  the  joyful  office  to  no  other  hands,  but 
affectionately  discharges  it  with  his  own. 

And  see  we  not  here  an  emblem  and  a  pledge  of  what  the  same  com- 
passionate Saviour  will  perform  at  the  judgment  day  ?  Have  we  not 
here  a  blessed  assurance  that  then,  then  at  last,  he  will  restore  to  many 
a  rejoicing  mother  her  long- lost  child;  that,  putting  forth  his  won- 
drous power,  he  shall  summon  from  the  tomb,  and  its  long  forgotten 
dust,  alike  the  child  and  the  parent,  restoring  both  to  the  light  and  joy 
of  an  eternal  youth,  and  carrying  them  to  that  glorious  land  where 
death  and  separation  shall  be  utterly  unknown.  What,  then,  though 
now  the  solemn  bier  relentlessly  carries  away,  and  the  grave  refuses  to 
give  back,  the  youthful  dead  ?  What  though  the  early  flower,  withered 
and  cut  down  before  its  time,  blossoms  not  again  in  this  valley  of  tears, 
but  moulders  to  dust  in  the  tomb  ?  There  cometh  yet  an  eternal  resur- 
rection spring,  when  that  flower  shall  renew  its  youth,  and  be  clad  in 
immortal  beauty  ;  when,  at  the  sound  of  the  trump  of  God,  the  dead 
shall  arise,  and,  through  the  power  of  him  who  has,  for  the  faithful,  van- 
quished death  and  purchased  life,  many  long-divided  friends  shall  meet 
again  in  joy,  and  many  a  happy  mother  shall  receive  back  from  the 
hands  of  the  Lord  her  living  and  undying  son. 

Verse  16.  "  And  there  came  a  fear  on  all :  and  they  glorified  God, 
saying,  that  a  great  prophet  is  risen  up  among  us  ;  and,  that  God  had 
visited  his  people."  It  was  indeed  a  dread  and  amazing  spectacle  which 
all  the  multitude  beheld  ;  a  stretched  and  stiffened  corpse  bursting  its  fune- 
ral cerements,  sitting  up  in  an  erect  posture,  and  restored  to  the  faculty 
of  speech.  No  visible,  laborious  means  were  employed  to  recall  it  to 
life ;  a  word  had  been  spoken  by  Jesus  of  Nazareth,  who  had  met  the 
sad  procession  on  the  way,  and  immediately  the  awful  sight  presented 
itself  of  the  dead  becoming  alive.  A  solemn  reverential  fear  then  fell 
upon  their  spirits ;  they  were  conscious  of  the  presence  and  the  mighty 
power  of  God,  and  they  gave  utterance  to  their  feelings  in  the  language 
of  adoration.  "  They  glorified  God,  saying,  that  a  great  Prophet  is 
risen  up  among  us;  and  that  God  hath  visited  his  people."  They 
gave  to  God  all  the  glory  of  the  marvellous  work,  and  believed  that  from 
him  was  come  the  mighty  one  who  had  wrought  it ;  that  a  great  and 


198  FREE    CHURCH    PULPIT. 

long-desired  prophet  had  arisen  among  them,  that  in  him  God  had  at  last 
visited  his  people.  Those  among  that  throng  who  truly  waited  for  the 
consolation  of  Israel,  for  the  great  prophet,  like  unto  Moses,  who  was 
to  arise,  and  whom  they  were  to  hear,  doubtless  embraced  the  Saviour 
and  received  his  doctrine  into  their  hearts.  That  Saviour,  teaching 
such  heavenly  doctrines,  and  working  such  transcendent  miracles,  was 
to  them,  indeed,  the  great  Messiah  that  was  to  come ;  and  accordingly, 
in  glorifying  God,  they  proclaimed  their  new  conviction,  and  de- 
clared the  ancient  promises  fulfilled.  The  miracle  they  had  witnessed 
would  therefore  be  to  them  as  life  from  the  dead,  the  means  of  quicken- 
ing their  dead  souls,  and  bringing  them  alive  unto  Christ.  They  saw 
in  it  a-  resistless  evidence  of  him  whom  their  souls  had  long  desired  to 
see,  and  in  whom  God,  when  the  fulness  of  time  was  come,  had  vi- 
sited his  people — visited  them  with  a  deliverance  from  their  spiritual 
yoke,  with  the  grace  of  his  pardoning  mercy,  and  the  abundant  riches 
of  his  precious  consolation. 

And  should  we  not  tremble  and  rejoice  to  behold  the  great  works  of 
the  Lord,  the  mighty  deeds  in  which  he  causeth  his  marvellous  grace 
and  almighty  power  to  be  known  ?  Should  we  not  at  all  times  be  ready 
to  exclaim,  "  God  hath  visited  his  people  ?."  Surely  the  hand  of  the 
Lord  is  not  now  stayed,  nor  his  mercy  withheld  from  the  children  of 
men,  that  wondrous  deliverances  and  overpowering  miracles  of  grace 
are  unknown  among  us.  When  may  it  not  be  believingly  and  ex- 
ultingly  said,  that  God  hath  visited  his  people  ?  When  cloth  he  cease 
to  watch  over  and  defend  them ;  to  console  them  in  affliction,  and  sus- 
tain them  in  danger ;  to  supply  them  with  the  riches  of  his  grace,  and 
load  them  with  the  varied  treasures  of  his  bounty  ?  At  all  seasons,  by 
night,  by  day,  at  morn  and  eve,  he  visits  them  in  power,  and  he  visits 
them  in  mercy ;  and  ever  glorious,  wonderful,  and  full  of  compassion, 
are  the  works  of  his  almighty  hand.  Yes,  God  hath  visited  his  people  ; 
for  a  great  Prophet  hath  risen  up  among  us ;  and  for  the  sake  of  that 
great  Prophet  he  visits  his  people  still,  defending  them  from  all  their 
enemies,  and  loading  them  with  spritual  benefits.  And  who  is  that 
great  prophet  ?  Even  he  who  restored  her  dead  son  to  the  widow  of 
Nain,  and  by  whose  mighty  power  all  the  dead  shall  one  day  rise.  Then 
let  us  glorify  God  in  him  ;  let  us  give  thanks  unto  God  for  his  unspeak- 
able gift,  and  whatever  triumphs  of  grace — whatever  miracles  of  good- 
ness— whatever  exhibitions  of  power  we  witness  or  experience,  let  us, 
with  reverence  and  godly  fear,  honour  and  obey  that  great  prophet, 
through  whom  alone  we  expect  and  shall  one  day  inherit  all  things. 

We  conclude  with  a  passing  allusion  to  one  or  two  consolitary  doc- 
trines, deducible  from  this  interesting  narrative.     And,  firstly,  Is  not 


REV.  JAMES  DODDS.  199 

this  miraculous  restoration  of  the  dead,  to  the  functions  and  all  the  en- 
joyments of  life,  a  lively  and  atfecting  emblem  of  the  reanimation  of 
the  dead  soul?  Yes,  the  same  irresistible  power  that  summoned  the 
widow's  son  out  of  the  world  of  spirits,  can  infuse  the  light  and  joy  of 
spiritual  life  into  the  dark,  the  dead,  the  disordered,  soul  of  man.  We 
err  if  we  regard  not  our  Saviour's  miracles  as  types  or  instructive 
figures  of  spiritual  things.  They  not  only  displayed  his  divine  power, 
and  fulfilled  the  purposes  of  his  ever  active  benevolence,  and  thereby 
proved  him  to  be  come  from  the  Father — the  long  promised  Messiah — 
the  only  Saviour  of  the  world,  but  they  also  exhibited  to  the  enlight- 
ened eye,  as  in  lively  pictures,  the  offices  he  had  to  perform,  with  the 
joys  and  privileges  of  his  spiritual  kingdom.  When  he  cleansed  the 
leper,  he  typically  signified  his  power  to  cleanse  the  leprosy  of  sin. 
When  he  gave  sight  to  the  blind,  he  shewed  that  he  also  gave  the  light 
of  knowledge  to  the  eyes  of  the  understanding.  In  his  feeding  the 
multitude  with  the  bread  that  perisheth,  we  see  an  emblem  of  his  feed- 
ing the  hungry  with  the  imperishable  bread  of  life  !  In  his  casting  out 
devils,  have  we  not  a  pledge  that  he  can  and  will  destroy  the  power  and 
the  works  of  the  devil  ?  And  in  his  raising  the  dead  to  life,  have  we 
not  as  certain  a  pledge  that  he  hath  power  to  animate  and  quicken  the 
dead  soul  ?  All  his  miracles,  surely,  were  something  more  than  mira- 
cles— something  more  than  mere  displays  of  divine  benevolence  and 
power  ;  they  were  types  of  spiritual  things — embodiments  of  heavenly 
doctrine  full  of  rich  instruction,  as  well  as  indicative  of  mercy  and  love. 
This  method  of  viewing  the  miracles  of  our  Lord  will  be  found  to  give 
them  a  new  interest,  a  nobler  beauty,  and  a  deeper  meaning  in  our 
eyes  ;  while  it  leaves  their  utility  and  power  as  evidences  untouched, 
it  renders  them  nearly  as  instructive  as  parables  themselves.  In  what 
more  striking  manner  could  the  Saviour  have  manifested  his  power  and 
his  purpose  to  give  spiritual  life  to  the  dead  soul  of  man,  than  by  rais- 
ing the  body  from  its  last  repose,  by  saying,  with  life-giving  voice, 
"  Lazarus,  come  forth  ?''  or  "  Young  man,  arise."  If  his  awful  voice  was 
indeed  the  voice  of  God  when  it  commanded  the  pale,  and  stiffened,  and 
decaying  body,  to  arise  from  the  midst  of  its  corruption,  and  walk  forth 
in  all  the  power  and  activity  of  life,  surely  it  is  no  less  divine,  and  even 
much  more  surprisingly  glorious  when  it  says  to  the  soul  that  is  dead  in 
trespasses  and  sins,  "Arise,"  when  it  sendeth  a  new  tide  of  spiritual 
life  over  its  dark  and  turbulent  waters,  and  from  the  dull  chaos  summons 
into  glorious  existence  all  the  wonders  and  beauties  of  a  new  creation. 
0  Almighty  and  wonder-working  Saviour,  great  was  thy  power,  and 
greater  still  thy  compassion  and  love,  when  thou  didst  restore  her  dead 
son  to  the  desolate  widow  of  Xain !  but  how  shall  we  fittingly  praise 


200  FREE  CHURCH  PULPIT. 

and  adore  thine  ineffable  goodness  and  grace  in  bringing  the  soul  from 
death  unto  life — in  making  the  heart  that  loveth  the  world  love  God — 
in  creating  anew  the  sinner  lying  dead  in  his  trespasses  and  sins  !  Do 
thou  meet  us  by  the  way,  and  rouse  us  from  our  death-like  sleep  !  0 
utter  thy  word  of  power,  and  send  forth  thy  life-giving  Spirit  into  our 
lifeless  frames  ;  raise  us  from  the  bier  of  spiritual  death  ;  say  unto  us, 
"  Arise  !"  Animate  our  whole  frames  ;  make  our  cold  hearts  beat  with 
the  pulse  of  a  new  life,  and  throb  with  the  emotions  of  a  new  love  to- 
wards thee.  Restore  our  souls  again,  and  may  we  live  to  glorify  God 
in  thee,  to  honour  thee  as  the  great  prophet  arisen  among  us,  to  feel 
and  adoringly  to  acknowledge  that,  in  our  case,  in  raising  us  from  the 
death  of  sin,  God  hath  visited  his  people. 

Secondly,  Is  not  this  miracle  a  pledge  and  a  sign  of  the  general  re- 
surrection ?  Cannot  He  who  raised  the  widow's  son  to  life  raise  up  us  also 
at  the  last  day  ?  Will  not  He  come  at  the  end  of  the  world  and  achieve 
that  mighty  work,  of  which  this  lesser  is  so  manifest  a  token  ?  In  this 
raising  of  the  dead,  he  stands  confessed  the  Lord  of  Life  who  can 
quicken  whomsoever  he  will.  Dear  to  our  souls  will  be  this  pledge  of  a 
future  resurrection,  if  we  are  already  raised  from  death  into  a  newness 
of  life,  for  it  will  also  be  a  pledge  of  life-eternal.  If  our  souls  are 
quickened  and  made  alive  here,  the  resurrection  of  our  bodies  from  the 
grave  will  be  the  fulness  of  our  joy  ;  for  after  the  judgment  believers 
go  away  into  heaven,  and  are  for  ever  with  the  Lord.  But  if  we  are 
not  raised  to  newness  of  life  in  this  world,  we  cannot  be  raised  to  eter- 
nal life  in  the  next ;  but  we  shall  be  raised  to  eternal  death,  to  all  the 
darkness  and  despair  of  everlasting  woe.  0  then,  let  us  shake  off  our 
deadly  slumber ;  let  us  strive  in  prayer  and  in  holy  exertion,  till  the 
bands  of  our  spiritual  death  are  completely  broken  ;  let  us  meet  the 
Saviour  by  the  way,  weeping  over  our  sins,  and  casting  ourselves  at  his 
feet,  that  he,  of  his  infinite  power  and  love,  may  raise  us  up  to  new  life 
here,  and  to  unfading  glory  hereafter. 


(     201     ) 


SERMON     CXI. 


BELIEVERS  CITIZENS  OF  HEAVEN. 

BY  THE  REV.  ALEXANDER  COBBAN,  RATHEN. 

"  For  our  conversation  is  in  heaven." — Philip,  iii.  20. 

The  word  conversation  in  Scripture  signifies  mode  of  life,  conduct  ; 
"  Be  ye  holy  in  all  manner  of  conversation," — in  your  whole  mode  of 
life,  (1  Peter  i.  15)  :  "Be  thou  an  example  of  the  believers  in  conver- 
sation''— in  life  or  conduct,  (1  Tim.  iv.  12).  But  the  word  in  the 
original  rendered  conversation  in  the  text,  is  not  the  word  so  rendered 
in  other  places  of  Scripture.  It  denotes  rather  citizenship — community 
— society.  The  Apostle  is  exhorting  to  holiness  of  life.  "Brethren," 
he  says  in  the  17th  verse,  "  be  ye  followers  together  of  me,  and  mark 
them  which  walk  so,  as  ye  have  us  for  an  ensample.''  Then,  immediately 
connected  with  this,  and  assigning  the  reason  or  ground  of  the  exhorta- 
tion, is  the  text,  "  For  our  conversation  is  in  heaven."  You  will  easily 
perceive  that  if  you  understand  conversation  here  to  mean  mode  of  life 
or  conduct,  it  scarcely  assigns  the  reason  or  ground  of  the  exhortation. 
But  observe  how  different  when  you  understand  it  as  meaning  citizen- 
ship— community — society.  The  idea  then  meant  to  be  conveyed  is, 
that  believers  are  members  of  a  society,  and  enjoy  the  rights  of  a 
society,  not  on  earth,  but  in  heaven.  They  are  enrolled  citizens  of 
heaven,  and  therefore  they  must  be  exhorted  to  walk  worthy  of  heaven, 
as  becomes  the  citizens  of  such  a  city,  the  members  of  such  a  society. 

The  doctrine  in  the  text  therefore  is,  that  believers  are  even  here 
enrolled  citizens  of  heaven.  Heaven  is  not  unfrequently  compared  to  a 
state  or  city,  and  its  inhabitants  said  to  be  enrolled.  We  find  mention 
made  of  the  Book  of  Life,  in  which  are  written  the  names  of  them  that 
are  saved  ;  and  the  Apostle  elsewhere  speaks  of  the  "  church  of  the 
first-born  which  are  written  (or  enrolled)  in  heaven.''  Keeping  this  in 
view,  then,  let  us  endeavour  to  bring  out  what  is  implied  in  this  heavenly 
citizenship. 


202  FREE  CHURCH  PULPIT. 

I.  Heavenly  society.  If  heaven  is  the  believer's  city,  then  the  inha- 
bitants of  heaven  are  the  believer's  society.  They  are  his  fellow-citi- 
zens. We  are  too  much  accustomed,  perhaps,  to  regard  heaven  as  "  the 
land  that  is  very  far  off."  To  some,  it  is  more  a  shadow  than  a  sub- 
stance— an  imagination  than  a  reality.  It  is  something  all  future — 
something  with  which  they  do  not  at  present  feel  that  they  have  much 
close  connexion. 

But  with  believers  such  should  not  be  the  case.  Even  here,  heaven 
is  not  that  far-off  land  they  are  too  ready  to  suppose.  They  are  already 
enrolled  its  citizens,  and  this  is  not  a  mere  name.  They  are  in  very 
deed  citizens  of  heaven — members  of  the  society  of  heaven.  Their 
lot  may  be  lowly  here  ;  they  may  be  encompassed  with  trials  and  afflic- 
tions in  continual  succession,  but  still  they  are  citizens  of  heaven.  It  is 
a  real  right  which  they  possess  —  the  right  of  a  citizen  of  heaven.  True, 
their  full  enjoyment  of  heaven  is  all  to  come  ;  but  their  right  to  heaven 
is  theirs  at  present.  And  is  there  nothing  valuable  in  the  possession  of 
such  a  right  ?  It  brings  heaven  near  to  them  :  it  connects  them  with 
heaven,  and  in  spite  of  earthly  ties,  they  feel  that  the  tie  that  binds 
them  to  heaven  is  a  reality. 

But  heaven  is  not  a  mere  name  ;  and  if  the  believer  is  here  in  reality 
a  citizen  of  heaven,  he  has  in  this  a  title  not  to  a  mere  name,  nor  yet  to 
a  mere  place.  He  is  brought  into  connexion  not  so  much  with  a  parti- 
cular locality  as  with  a  particular  society.  He  is  a  fellow-citizen  with 
all  that  are  already  in  heaven,  only  he  has  not  yet  arrived  in  the  city. 
He  is  on  his  way  to  it. 

Now,  look  at  the  heavenly  society  among  which  the  believer  is  at  pre- 
sent enrolled.  There  is,  first  of  all,  God  the  Father — the  infinite  and 
incomprehensible  God.  And  the  believer  is  brought  into  close  connexion 
with  him.  Once  he  was  far  off,  but  now  he  is  nigh  to  God — he  is  of  the 
household  of  God.  Once  he  was  an  alien  and  an  enemy,  now  he  is  a 
child.  God  is  his  father.  The  filial  relation  subsists  between  God  and 
the  believer  here.  He  has  received  not  the  spirit  of  bondage  again  to 
fear,  but  the  spirit  of  adoption,  whereby  he  cries,  Abba,  Father.  He 
is  thus  brought  into  the  society  of  God.  Despised  of  men,  he  is  yet  a 
child  of  God.  Scarcely  admitted  into  the  society  of  men,  he  is  in  the 
society  of  God. 

Again,  in  heaven  there  is  Christ,  the  beloved  Son,  the  brightness  of  the 
Father's  glory,  and  the  express  image  of  his  person.  And  the  believer 
is  brought  into  his  society  too.  He  is  united  to  Christ — he  becomes  a 
member  of  his  body,  of  his  flesh,  and  of  his  bones.  He  abides  in  Christ. 
Christ  lives  in  him,  and  he  in  Christ.  Christ  and  he  are  one.  He  is 
related  to  God  by  the  filial  relation.    He  is  related  to  Christ  by  the  fra- 


REV.  ALEXANDElt  COBBAN.  203 

ternal  relation.  Christ  and  he  are  brothers.  "Both  he  that  sanctifieth 
land  they  who  are  sanctified  are  all  of  one,  for  which  cause  he  is  not 
ashamed  to  call  them  brethren." 

Again,  there  is  in  heaven  the  Holy  Spirit,  equal  with  the  Father  and 
the  Son.  And  the  believer  is  brought  into  his  society  too.  He  is  led 
|by  the  Spirit,  "  As  many  as  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God."  He  is  taught  by  the  Spirit,  "The  anointing  which  ye 
have  received  of  him  abideth  in  you  ;  and  ye  need  not  that  any  man 
teach  you,  but  as  the  same  anointing  teacheth  you  of  all  things,  and  is 
truth  and  is  no  lie  ;  and  even  as  it  hath  taught  you  ye  shall  abide  in 
him."  He  is  helped  in  prayer  by  the  Spirit,  "  The  Spirit  helpeth  our 
'infirmities,  for  we  know  not  what  we  should  pray  for  as  we  ought,  but 
the  Spirit  maketh  intercession  for  us,  &c."  He  has  the  witness  of  the 
Spirit,  "  The  Spirit  beareth  witness  with  our  spirit  that  we  are  the 
children  of  God."  He  is  sealed  by  the  Spirit,  "After  that  ye  believed 
ye  were  sealed  with  that  Holy  Spirit  of  promise."  Yea,  the  Spirit 
dwelleth  in  him,  "  Know  ye  not  that  ye  are  the  temple  of  God,  and  that 
the  Spirit  of  God  dwelleth  in  you  ?"  Thus  closely  is  the  believer  con- 
nected with  the  highest  in  the  heavens.  He  can  no  more  be  said  to  be 
a  stranger  to  the  Spirit  than  to  the  Father  and  the  Son.  With  all 
the  three  he  is  brought  into  close  connection.  All  are  linked  together. 
|A11  form  one  society.  The  believer  is  a  son,  and,  therefore,  an  heir — 
>a  brother,  and,  therefore,  a  joint-heir  with  Christ — a  habitation  of  the 
'Holy  Ghost,  and  thus  sealed  and  made  fit  for  the  heavenly  city.  Who 
can  doubt  that  he  is  among  heavenly  society  ? 

But,  farther,  holy  angels  and  the  spirits  of  the  just  made  perfect  are 
part  of  the  society  of  heaven,  and,  therefore,  part  of  the  believer's  so- 
ciety. Holy  angels  are  his  brethren — citizens  of  the  same  city — mem- 
bers of  the  same  society — enrolled  together  as  sons  or  children  of 
God.  And  so  also  are  all  the  ransomed  of  the  Lord  that  surround  the 
throne  on  high.  All  are  one  society.  And  as  friend  after  friend  with 
whom  he  is  linked  here  in  holy  brotherhood  departs,  there  is  a  breaking 
only  of  earthly  ties  ;  for  the  tie  that  bound  them  together  as  citizens  of 
heaven  is  unbroken  still.  They  have  gone  before  to  the  city,  and  he  is 
on  his  way. 

And,  dear  brethren,  is  not  this  a  marvellous  dignity  to  which  believers 
are  raised  here  ?  They  are  citizens  of  heaven,  in  a  world  at  enmity 
to  them.  Their  fathers  after  the  flesh  may  leave  them  ;  but  they  have 
another  Father,  whose  watchful  eye  never  slumbers,  and  whose  guardian 
hand  is  never  withdrawn.  Brother  in  the  flesh  they  may  have  none,  or 
if  they  have,  his  heart  may  turn  cold,  or  he  may  meet  them  with  ridi- 
cule and  reproach  for  Christ's  sake ;  but  they  have  an  elder  brother  in 


204  FREE  CHURCH  PULPIT. 

heaven,  whose  heart  never  cools,  and  whose  faithfulness  never  falls. 
And  although  no  friend  should  be  near  to  speak  a  word  of  counsel,  or 
to  whisper  a  word  of  consolation,  they  have  the  counsellor  and  the 
comforter  within  them  —  the  living  Spirit  dwelling  in  them.  Dear 
brethren,  all  this  is  a  reality.  And  thus  it  is  with  those  that  are 
citizens  of  heaven. 

II.  Heavenly  fellowship.  A  person  in  a  strange  land  does  not  for- 
get his  native  country.  The  friends  he  most  loves  are  there,  and  though 
the  wide  ocean  roll  between  them  and  him,  he  still  feels  that  he  is  con- 
nected with  them — still  feels  that  they  are  his  friends — and  still  holds 
fellowship  with  them.  He  can  sit  down  in  his  far  distant  abode,  and 
in  imagination  carry  himself  back  to  the  homes  and  the  hearths  of 
his  much  loved  friends  in  his  native  land,  till  all  but  enjoying  their 
society,  he  forgets  the  wide  waters  that  roll  between.  And  the  delight 
-with  which  he  lingers  over  such  imaginations,  the  regularity  of  his  in- 
tercourse with  his  distant  friends,  and  the  pleasure  with  which  he  re- 
ceives in  return  their  written  communications,  all  this  tells  where  his 
country,  and  his  kindred,  and  his  home  are. 

And  just  so  it  is  with  believers.  Heaven  is  their  city,  the  land  which 
they  love,  and  there  are  their  most  loved  friends  ;  and  it  must,  there- 
fore, be  that  they  will  hold  intercourse  with  heaven.  Just  as  a  per- 
son in  a  foreign  land  shows  that  his  country  and  his  friends  are 
in  another  land  by  the  correspondence  which  he  keeps  up  with  it, 
so  believers  show  that  they  are  citizens  of  heaven  by  the  correspon- 
dence or  fellowship  which  they  keep  up  with  heaven.  Can  a  child 
dwell  out  of  his  father's  house  and  not  hold  fellowship  with  him  ?  Can 
brother  be  separated  from  brother  and  not  seek  to  draw  near  by  some 
kind  of  intercourse  ?  And  can  there  be  a  citizen  of  heaven  here  that 
does  not  hold  intercourse  with  heaven  ? 

It   must,    therefore,  be  a  fact,  that  since  believers  are  citizens  of 
heaven,   they  will  be  distinguished  by  the  intercourse  which  they  hold 
with  heaven.      "  Truly  our  fellowship  is  with  the  Father,  and  with  his 
Son  Christ  Jesus."     Just  as  a  person  in  a  strange  land  seeks  to  make 
home  nearer  by  fondly  dwelling  on  its  scenes,  and  keeping  up  a  cor-  J 
respondence  with  friends  there,  so  the  believer,  feeling  himself  here  in  \ 
a  strange  land  and  wishing  to  be  home,  keeps  heaven  before  him,  and  j 
seeks  to  make  it  nearer  by  intercourse  with  it.     And  that  which  makes  I 
him  do  so  is,  that  there  is  his  home.     When  dwelling  with  wonder/and 
delight  on  the  excellencies  of  God's  nature,  his  wonder  aud  delight  are  ] 
enhanced  by  the  knowledge  that  all  these  exellencies  are  the  excellencies 
bf  a  Father  and  a  friend.     And  how  can  he  be  but  constrained  to  ask 


REV.  ALEXANDER  COBBAN.  205 

often  when  he  asks  of  a  Father,  and  asks  in  the  name  of  his  Elder 
Brother,  and  is  helped  to  ask  by  the  Holy  Spirit  ! 

Thus  great  is  the  privilege  and  honour  conferred  on  the  believer. 
As  it  is  not  a  mere  name  that  he  receives  when  he  is  called  a  citizen 
of  heaven,  so  it  is  not  a  nominal  but  a  real  intercourse  which  he 
enjoys  with  heaven.  And  here  we  perceive  the  secret  of  that  delight 
which  the  believer  has  in  the  ordinances.  By  them  he  holds  fellowship 
with  heaven.  They  are  the  connecting  links  between  earth  and  heaven; 
and  were  they  removed,  the  believer  would  have  no  way  of  holding  in- 
tercourse with  his  home.  They  lessen  the  distance  between  him  and 
heaven.  They  bring  him  into  the  presence  of  his  Father  and  his  Elder 
Brother  ;  so  that  not  only  the  man  that  never  prays,  and  never  waits 
on  ordinances,  but  also  the  man  that  prays  and  waits  on  ordinances 
as  a  formal  duty — that  has  no  relish  for  prayer,  no  delight  in  it — 
gives  certain  indication  that  he  is  not  a  citizen  of  heaven.  It  is  not 
enough,  therefore,  to  ask,  Do  you  pray  ?  But  what  is  the  nature  of 
your  prayers  ?  Do  you  feel  it  a  privilege,  a  delight,  a  refreshing  exer- 
cise, to  pray  ?  Do  you  feel  that  you  can  speak  as  children  to  a  father  ? 
Are  your  prayers  really  intercourse  with  heaven  ?  Do  they  lift  you 
up  above  earth  ?  Do  they  bring  you  into  the  presence-chamber  of 
God  ?  And  can  you  delight  in  them  just  because  they  bring  you  near 
to  God  and  to  heaven  ?  So  it  is  with  the  citizens  of  heaven.  And 
never  so  well  as  when  "  in  the  secret  place  of  the  Most  High,"  yet 
feeling  that  he  is  beside  a  Father, — when  sensible  of  his  wretchedness 
and  unworthiness,  yet  asking  much,  and  asking  with  the  simplicity  and 
confidence  of  a  child — when  Christ  gives  him  confidence,  and  the  Spirit 
gives  him  affections  and  utterance,  never  so  well  as  then  does  the  be- 
liever realize  that  he  is  a  citizen  of  heaven. 

III.  Heavenly  affections.  The  city  where  one  has  his  home  is 
loved.  There  he  has  his  peculiar  rights  and  privileges — there  are  the 
familiar  faces  and  the  much  loved  friends — and  there  is  home.  And 
all  these  throw  around  it  an  air  of  interest,  and  make  one  attached  to  it 
in  spite  of  the  absence  of  natural  beauty  or  artificial  adornment.  It  is 
not  so  much  the  beauty  of  nature  or  the  adornment  of  art  that  entwines 
the  affections  around  it,  as  the  rights  and  privileges,  the  familiar  faces, 
the  much  loved  friends,  the  happy  home. 

Xow,  dear  brethren,  heaven  is  the  believer's  city — his  home.  There 
he  has  peculiar  rights  and  privileges ;  and  there  are  they  whom  he 
most  loves.  It  must  be,  therefore,  that  his  affections  will  be  entwined 
around  it.  It  will  be  the  city  of  his  affections.  It  will  awaken  his 
love — it  will  call  forth  his  desires — it  will  excite  his  joy.     And  mark 

No.  122.— Ser.  111.  vjl.  in. 


206  FREE  CHURCH  PULPIT. 

why  :  Not  so  much  because  of  any  glory  in  the  place  or  locality,  as  be- 
cause of  its  rights  and  privileges,  because  of  the  Father,  the  Elder 
Brother,  the  home,  that  are  there.  Perhaps  we  think  of  heaven  too 
much  as  a  locality.  But  it  were  little  to  the  believer  in  what  locality 
heaven  were.  His  heaven  is  not  a  particular  locality,  but  holy  rights 
and  privileges,  holy  society.  God,  and  Christ,  and  the  Spirit,  are  there — 
holy  angels  and  glorified  saints  are  there.  There  the  Lamb  has  all  the 
glory.  There  all  his  ransomed  ones  cast  their  crowns  at  his  feet,  and  sing 
their  never  ceasing  hallelujah.  It  is  this  that  makes  heaven  be  loved 
by  the  believer.  To  behold  the  Lamb — to  dwell  in  his  light — to  stand 
before  the  throne — to  cast  his  crown  down  there — that  is  the  highest 
aspiration  of  the  believer,  and  one  thing  that  marks  him  out  as  a  citizen 
of  heaven. 

But  heavenly  affections  are  not  merely  affections  called  forth  by 
heaven,  inasmuch  as  the  objects  of  the  believer's  supreme  affection  are 
there,  but  affections  of  the  same  kind  as  those  cherished  by  the  inhabi- 
tants of  heaven.  When  one  is  residing  for  a  time  in  a  distant 
land  from  his  home  and  his  family,  not  only  does  home  call  forth 
his  affections — not  only  does  he  feel  that  there  is  a  tie  that  binds 
him  to  home,  which  ail  the  lapse  of  time,  and  all  the  mighty  waters 
that  roll  between,  cannot  break — but  his  affections  are  the  same  with 
those  of  the  family  at  home.  They  love  the  same  friends — they  desire 
the  same  things — their  hopes  and  their  joys  are  the  same ;  and  thus  it 
is  that  the  heart  of  the  wanderer  in  the  far  distant  land  just  beats  in 
unison  with  the  hearts  of  those  that  are  at  home. 

Even  so,  the  believer,  here  among  clouds,  and  encompassed  with  in- 
firmity, has  affections  of  the  same  kind  with  his  brethren  in  heaven. 
His  love  is  the  same  ;  not,  indeed,  of  the  same  degree  but  of  the  same 
Unci.  Its  object  is  the  same.  His  desires,  too,  are  the  same — to  know 
Christ  more,  to  glorify  him  more,  to  be  ever  with  him.  His  joys,  too, 
are  the  same,  for  they  are  all  in  the  Lord.  In  one  word,  the  heart  of 
the  believer  on  earth  beats  in  unison  with  the  hearts  that  surround  the 
throne  on  high.  Dear  brethren,  is  it  so  with  you  ?  Are  your  hearts 
heavenly  ?  Are  they,  in  some  measure,  at  least,  in  unison  with  the 
hearts  that  surround  the  throne  ?  O  !  if  they  are  not,  how  can  you 
suppose  that  you  are  citizens  of  heaven  ? 

IV.  A  heavenly  mode  of  life.  When  one  goes  to  a  foreign  country, 
there  are  several  things  that  mark  him  out  as  a  stranger,  and  indi- 
cate the  land  to  which  he  belongs.  His  speech,  for  example,  is 
peculiar.  So  are  his  habits  and  manner  of  life  ;  for  he  does  not 
adopt  the  manners  of  the  place  where  he  is  only  sojourning  for  a  time. 


REV.  ALEXANDER  COBBAN.  207 

Just  so  the  believer  is  a  citizen  of  heaven,  and  here  he  is  a  stranger 
in  a  strange  land.  And  as  he  knows  he  can  be  here  only  a  short  time, 
and  expects  to  be  soon  home,  he  does  not  conform  to  this  world.  He 
seeks  neither  to  speak  its  tongue,  nor  adopt  its  mode  of  living.  On 
the  contrar}-,  as  he  has  no  wish  to  tarry  here  long,  he  strives  to 
live  as  much  in  accordance  with  heaven  as  possible.  There  is  some- 
thing in  his  speech  that  savours  of  heaven  without  any  affectation. 
Why  should  a  citizen  of  heaven  have  nothing  to  speak  about  but 
the  things  of  this  fleeting  world?  Will  such  conversation  fit  him  for 
heaven  ?  or  will  there  be  any  of  it  when  he  arrives  there  ?  And,  in 
short,  must  not  his  whole  mode  of  life  be  conformed  to  the  rules  ot 
beaven  ?     Clearly  it  must,  if  you  consider  two  things. 

1.  What  is  implied  in  being  a  citizen  of  heaven.  We  have  seen  that 
it  implies  that  the  believer  is  enrolled  among  heavenly  society.  God  is 
his  Father,  Christ  his  Elder  Brother,  angels  and  glorified  saints  are  his 
kindred.  Is  it  possible  that  the  man  that  claims  kindred  with  these 
can  live  a  life  conformed  to  the  world  ?  Must  there  not  be  a  power- 
ful inducement  to  holiness,  when  be  keeps  in  view  the  holy  city  of 
which  he  is  a  citizen,  and  the  holy  society  of  which  he  is  a  mem- 
ber ?  Surely  he  that  calls  God  his  Father,  and  Christ  his  Brother, 
and  angels  his  kindred,  must  keep  himself  unspotted  from  the  world. 
Or,  again,  he  has  heavenly  fellowship  —  daily  intercourse  with  God, 
and  the  Son,  and  the  Spirit.  Now,  the  society  which  a  man  keeps, 
every  one  knows,  has  a  mighty  influence  on  his  character  and  conduct. 
He  that  keeps  company  with  the  noble-minded  can  scarcely  be  base- 
minded.  He  that  keeps  company  with  the  pure  can  scarcely  be  habi- 
tually impure.  And  the  believer,  the  citizen  of  heaven,  who  has  daily 
intercourse  with  the  highest  and  the  holiest,  and  the  noblest  society, 
cannot  but  feel  the  influence  of  this  in  ennobling  and  purifying  his 
mind.  And  the  same  result  must  follow  from  his  heavenly  affections  ;  for 
every  one  knows  what  an  effect  the  affections  have  on  the  conduct.  The 
man  whose  esteem  and  love  are  all  reserved  for  objects  mean,  and  base, 
and  unholy,  cannot  but  live  an  ignoble  and  unholy  life.  It  must,  there- 
fore, be  that  the  believer,  the  citizen  of  heaven,  whose  affections  are  the 
noblest  and  the  holiest  that  can  beat  in  human  breast  on  this  side 
heaven,  will  feel  the  influence  of  this  in  making  his  life  heavenly.  Dear 
brethren,  are  you  believers  ?  Then  you  are  citizens  of  heaven,  and  you 
see  "  what  manner  of  persons  you  ought  to  be  in  all  holy  conversation 
and  godliness." 

2.  The  believer  cannot  otherwise  be  fitted  for  heaven.  It  were  to  no 
purpose  to  be  made  a  citizen  of  heaven  at  present,  if  he  were  not  fitted 
for  dwelling  in  heaven.     Could  he  find  admission  into  heaven  without 


208  FREE  CHURCH  PULPIT. 

being  fitted  for  it  by  being  made  perfectly  holy,  he  could  find  no  enjoy- 
ment in  it.  Now,  it  is  here  that  he  must  be  fitted  for  heaven.  It  is 
here  that  the  preparation  goes  on  without  which  the  gates  of  the  city  will 
not  open  to  him.  If  it  is  true  that  he  is  in  reality  a  citizen  of  heaven, 
and  that  he  shall  one  day  "  enter  in  through  the  gates  into  the  city,"  then 
it  is  equally  true  that  he  must  of  necessity  be  daily  growing  in  fitness 
for  heaven.  He  is  here  in  a  state  of  preparation  for  heaven.  This  is 
his  great  work.  And  if  he  has  a  firm  persuasion  that  he  is  a  citizen  of 
heaven,  and  that  he  is  to  have  his  eternal  home  among  all  that  is  noble 
and  all  that  is  holy,  he  must  feel  constrained  to  "  cleanse  himself  from 
all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of 
God." 

But  we  cannot  conclude  without  reminding  you  that  there  are  some 
among  us  strangers  to  the  privileges  of  which  we  have  been  speaking. 

1.  There  are  some  amongst  us  who  have  not  yet  been  enrolled  in 
heavenly  society.  You  ask,  how  can  this  be  known  ?  but  the  question 
is  not  difficult  to  answer.  You  would  fain  call  God  your  Father,  and 
regard  yourselves  as  his  children.  But  how  did  he  become  your  Father  ? 
His  word  declares  that  you  are  by  nature  his  enemies.  How,  then,  was 
that  enmity  slain,  and  how  were  you  reconciled  and  made  children  ? 
Look  that  question  in  the  face.  How  was  this  great  change  wrought  ? 
And  this  may  lead  you  to  see  that  it  has  not  been  wrought  at  all.  Can 
you  look  back  upon  a  time  when  you  were  at  enmity  to  God,  and  trace  the 
change  from  enmity  to  friendship  ?  Alas  !  you  can  scarcely  say  that 
a  change  has  taken  place.  It  has  been  always  the  same  with  you. 
Now,  were  men  born  children  of  God,  you  might  have  some  reason 
to  think  you  were  his  children.  But  men  are  born  his  enemies, 
and  they  can  become  his  children  only  by  being  begotten  again  by 
God — born  again  by  the  Spirit.  Has  this  change  been  wrought  in  you  ? 
Or  can  you  find  freedom  and  delight  in  intercourse  with  God  ?  Do 
you  like  to  be  near  him  ?  Do  you  like  the  thought  that  his  holy  eye 
ever  sees  you  ?  Can  you  say  that  the  Spirit  of  God  dwells  in  you  ? 
Do  you  believe  that  the  Spirit  dwells  in  you  ?  Alas  !  that  strangeness 
to  God — that  want  of  delight  in  his  presence — that  conscious  feeling 
that  whatever  change  has  been  wrought  in  you,  the  Spirit  does  not 
dwell  in  you,  are  too  plain  indications  that  you  are  yet  "far  off,"  un- 
converted, unsaved  ! 

2.  There  are  some  among  us  that  have  no  heavenly  fellowship. 
Heaven  is  a  strange  land  to  them.  In  this  world  they  feel  at  home. 
Are  there  not  among  us  formalists  in  prayer,  and  formalists  in  waiting 
on  ordinances  ?  They  pray  indeed,  but  they  have  no  pleasure  in  it. 
They  wait  on  ordinances,  but  it  is  all  because  such  is  the  custom  with 


REV.    ALEXANDER  COBBAN.  2()9 

i  most  people.  They  know  not  what  it  is  to  unburden  their  minds  to  a 
Father  in  heaven,  to  wrestle,  to  tarry  at  the  throne  of  grace.  Their 
prayers  are  as  lifeless  as  their  own  souls.  And  such  prayers  are  not 
heavenly  fellowship.  Yea,  and  must  we  not  go  farther  ?  For  are  there 
not  among  us  persons  that  live  in  the  neglect  of  prayer  altogether  ? 
They  are  going  down  to  the  pit,  yet  they  will  not  so  much  as  utter  a 
cry  for  their  perishing  souls  !  There  is  mercy  within  their  reach,  but 
they  will  let  it  be  "  clean  gone  for  ever,"  before  they  open  their  lips  to 
cry  for  it !  Miserable  men  !  to  dream  away  a  day  of  grace  in  this 
manner.  What  intercourse  have  you  with  heaven  ?  And  how  then 
can  it  be  your  city  ?  And  yet  you  hope  !  It  is  a  foolish  dream.  O  ! 
prayerless  man  ! — 0  !  prayerless  woman  ! — O  !  prayerless  child  !  your 
hope  is  vain  ;  you  are  without  God,  without  hope,  unconverted,  un- 
saved ! 

3.  There  are  some  among  us  that  have  no  heavenly  affections.  Say, 
brethren,  where  are  your  hearts  ?  On  what  are  they  most  set  ?  13  it 
on  God  and  the  things  which  are  at  his  right  hand,  or  is  it  on  this 
present  world  ?  Alas  !  the  answer  is  too  easy  ?  Seldom  or  never  do 
your  hearts  rise  to  heavenly  things.  You  have  no  pleasure  in  thinking 
on  them.  You  can  scarcely  desire  them.  From  the  beginning  of  the 
week  to  the  end,  you  think  of  earthly  things,  and  desire  earthly  things, 
and  love  earthly  things,  and  are  content  with  earthly  things.  Does 
Jesus  draw  forth  your  supreme  affections  ?  Do  you,  with  those  that 
surround  his  throne,  desire  him  above  all,  and  glorify  him  above  all  ? 
Alas  !  you  are  strangers  to  all  this ;  and  how,  then,  can  you  hope  for 
heaven  ? 

4.  There  are  some  among  us  that  do  not  show  a  heavenly  life.  Look 
at  the  iniquity  that  abounds  every  where — the  intemperance,  the  de- 
ceiving, the  evil-speaking,  the  Sabbath-breaking.  These  indicate  any 
thing  but  a  heavenly  citizenship.  But,  not  to  dwell  on  these,  are  not  the 
lives  of  most  among  us,  at  best,  but  negative  lives  ?  There  is  the  ab- 
sence of  most  that  men  count  great  or  scandalous  offences,  but  there  is 
no  positive  heavenliness,  abounding  fruit,  unwearied  zeal  and  activity 
in  the  Lord's  service.  The  character  must  be  described  rather  by  what 
is  wanting  than  by  any  thing  positive.  Dear  brethren,  these  things 
ought  not  so  to  be.  0  !  it  is  full  time  to  awake  out  of  your  day-dreams. 
You  cannot  be  fitted  for  heaven  in  that  way.  Have  you  begun  aright 
in  this  matter?  You  cannot  be  made  citizens  of  heaven  without  being 
born  again — united  to  Christ.  The  title  to  the  heavenly  city  is  in 
Christ. 


(     210     ) 


SEEMON    CXII. 

THE  CHOICE  AND  CONDUCT  OF  FELIX,  A  WARNING  TO  ANXIOUS  SOULS. 

BY  THE  REV.  WALTER  SMITH,  HALF-MORTON. 

"  Go  thy  way  for  this  time  ;  when  I  have  a  convenient  season,  I  will  call  for  thee." 
Acts  xxiv.  25. 

These  words  were  uttered  by  Felix,  in  presence  of  Paul,  when  he 
had  reasoned  of  righteousness,  temperance,  and  judgment  to  come.  In 
the  character  of  Felix,  as  unfolded  in  this  hook,  we  find  the  general 
features  of  many  men.  Their  hearts  are  not  altogether  steeled  against 
religious  impressions.  They  have  some  convictions  with  regard  to  the 
necessity  of  righteousness  and  temperance,  and  can  be  impressed  with  fear 
on  the  prospect  of  a  future  judgment ;  but  having  felt  the  power  of  the 
truth,  and  experienced  the  movements  and  stirrings  of  the  Spirit,  they 
will  yet  say,  "  Go  thy  way  for  this  time  ;  when  I  have  a  convenient 
season,  I  will  call  for  thee." 

Felix  was  farther  advanced  than  many  who  are  regular,  now-a-days, 
in  their  attendance  upon  ordinances.  He  trembled  at  Paul's  preaching. 
There  was  a  power  in  the  preacher's  language  that  pierced  him  to  the 
quick.  His  heart  was  smitten,  but  it  was  not  broken.  He  was  touched, 
but  not  made  contrite.  The  world  had  the  mastery  over  the  Roman 
governor  still — retained  hold  on  his  affections  still ;  and  immediately 
after  the  eloquent  and  faithful  admonitions  of  Paul,  immediately  after 
his  own  trembling  in  the  prospect  of  judgment,  he  purposes  in  his 
heart  to  do  an  unjust  act.  He  would  have  taken  a  bribe.  He  would 
have  pocketed  the  fruits  of  venality  and  corruption — "  Wherefore,  he 
sent  for  Paul  the  oftener  and  communed  with  him." 

The  Bible  tells  of  those  who,  being  made  to  tremble,  did  believe,  and 
were  saved,  as  examples  for  us  to  follow.  We  are  told,  also,  of  those 
who  resisted  the  admonitions  of  conscience,  and  the  authoritative  claims 
of  a  holy  God,  as  beacons  to  warn  us.  Now,  we  nowhere  else  in  the 
Word  meet  with  Felix;  we  nowhere  read  of  his  conversion.  There  is 
no  evidence  furnished  us  of  Felix  dying  in  the  faith  ;  and,  for  aught  we 
know,  the  convenient  season  never  arrived.  There  is  too  much  reason 
to  fear,  that  this  was  the  turning  point  in  his  history  ;  or  rather,  the  de- 


REV.  WALTER  SMITH.  211 

cisive  step  in  the  direction  of  hell.  Oh  !  then,  if  there  is  truth  in  the 
word  of  God,  if  there  is  a  reality  in  the  joys  of  heaven,  if  hell  is  a 
place  full  of  misery  and  woe — as  the  search  after  happiness  is  the  one 
great  business  of  your  lives,  as  you  value  your  souls, — shut  not  your 
ears  against  the  truth,  nor  your  hearts  against  its  influence,  while  we 
endeavour  to  point  out  the  way  to  happiness,  and  while  we  urge  you 
to  avoid  the  paths  which  lead  to  destruction. 

We  shall  endeavour,  in  this  discourse,  to  show  you, 

I.  The  path  which  men,  feeling  the  movements  of  the  Spirit,  like 
Felix,  ought  to  pursue. 

II.  The  danger,  presumption,  and  sinfulness  of  such  a  course  as  that 
which  Felix  pursued. 

III.  The  necessity  of  your  giving  heed  to  the  things  of  your  peace 
now. 

I.  We  shall  consider,  in  a  sentence  or  two,  the  course  which  the  con- 
victed sinner  should  pursue.  There  were  three  paths  before  Felix.  He 
might  have  chosen  the  way  of  the  infidel — to  reject  the  gospel  altogether, 
or  the  course  he  did  pursue — namely,  to  neglect  it,  to  postpone  the  full 
consideration  of  those  things  of  eternal  moment,  which  were  pressed  upon 
his  attention, — or  the  full  and  instant  closing  with  the  overtures  of  sal- 
vation. He  had  the  offer  of  a  free  pardon,  a  full  acquittal,  and  a  glorious 
inheritance  ;  but,  like  Demas,  he  loved  the  present  world.  There  is, 
said  conscience,  responding  to  the  fervid  eloquence  of  Paul,  a  reality  in 
the  truth  ;  and  although  he  put  off  its  consideration,  he  desired,  like 
Balaam,  "to  die  the  death  of  the  righteous."  The  cares  of  office,  and  the 
distractions  of  business,  and  the  service  of  the  state,  occupy  and  absorb 
his  thoughts.  It  is  not  convenient  for  him  now  to  serve  the  Lord.  If 
any  of  you  desire  to  die  the  death  of  the  righteous,  you  must  live  the 
lives  of  the  righteous  too.  If  death,  and  judgment,  and  eternity  press 
heavily  upon  your  minds,  you  must  turn  away  from  all  your  sins,  and 
give  yourselves  entirely  and  unreservedly  to  the  Lord.  No  other  path 
of  salvation  can  we  point  out — no  other  way  will  lead  us  to  heaven  than 
Christ.  And,  now,  we  make  a  full  tender  of  salvation  to  your  souls — we 
offer,  on  the  authority  of  Christ,  and  as  the  ambassadors  of  the  Lord,  a 
free  pardon.  If  you  desire  salvation,  come  to  Christ  now,  that  all  your 
defilement  may  be  washed  away.  Run  not  voluntarily  the  risk  of  being 
engulphed  in  an  abyss  of  misery,  and  say  not  with  Felix,  "  Go  thy  way 
for  this  time."  This  is  the  path  which  the  sinner,  convinced  of  sin, 
which  all  the  trembling  Felixes  out  of  hell,  should  pursue — to  repent 
and  break  off  from  all  their  sins,  and  close  with  Christ.  And  not  on  the 
convicted  sinner  merely  do  we  make  this  demand,  but  on  all  men.     On 


212  FREE  CHURCH  PULPIT. 

the  authority  of  heaven's  King,  we  command  the  most  hardened  and 
debased  to  give  themselves  to  the  Lord.  "  Give  glory  to  the  Lord 
your  God,  before  he  cause  darkness,  and  before  your  feet  stumble  upon 
the  dark  mountains ;  and  while  ye  look  for  light,  he  turn  it  into  the 
shadow  of  death,  and  make  it  gross  darkness." 

II.  We  proceed  now,  in  the  second  place,  to  consider  the  danger,  pre- 
sumption, and  sinfulness  of  the  course  which  Felix  pursued. 

(1.)  Such  a  course  is  dangerous.  Do  you  feel  that  your  hearts  are 
not  riorht  with  God — that  all  accounts  are  not  settled — that  all  scores, 
so  to  speak,  are  not  cleared?  Close  with  the  Saviour  now,  that  all 
your  sins  may  be  blotted  out.  Nature  has  certain  feelings,  certain 
wants  and  desires,  which  require  to  be  satisfied.  When  you  feel 
hunger,  pain  makes  you  seek  for  food — when  you  are  thirsty,  you  de- 
sire drink.  The  man  would  be  reckoned  a  fool  and  a  fanatic,  who  did 
not  follow  up,  with  suitable  exertions,  the  suggestions  of  nature,  for 
the  permanence  and  well-being  of  his  corporeal  frame.  But  in  spiritual 
things,  this  is  the  path  which  many  pursue.  They  do  not  attend  to  the 
plain  intimations  of  Scripture,  nor  the  motions  of  the  Spirit,  nor  the 
suggestions  of  conscience,  nor  the  calls  of  duty,  nor  the  felt  longings  and 
wants  of  the  immortal  Spirit.  There  is  something  else  to  occupy  them 
in  the  meantime.  The  hand  finds  some  other  thing  to  do.  The  atten- 
tion is  not  directed  to  those  things  from  which  the  will  is  estranged. 

What  is  the  tendency  of  this  shutting  out  of  the  truth  from  the  heart  ? 
Manifestly  to  grieve  the  Spirit  of  God — to  hurry  the  soul  onwards  to 
that  state  when  the  Spirit  ceases  to  strive.  There  is  a  gradation  in 
the  language  of  Scripture  on  this  subject.  There  is  a  resistance  men- 
tioned in  many  passages,  and  may  be  regarded  as  the  lowest  order  of 
sinful  opposition  to  the  voice  of  a  holy  God.  When  resistance  reaches 
a  certain  point — when  the  repeated  unsuccessful  efforts  of  supernatural 
agency  have  reached  a  certain  limit,  the  Spirit  is  grieved.  He  threatens 
to  depart,  and  to  influence  the  will  and  touch  the  conscience  no  longer. 
Man  loves  his  sins  more  than  the  truth  of  God — deliberately  prefers 
what  is  evil,  and  the  spirit  is  quenched:  and  then  of  him  it  is  said, 
"  Ephraim  is  joined  to  his  idols,  let  him  alone."  Such  is  the  tendency, 
the  dangerous  tendency,  of  putting  off  till  a  more  convenient  season  the 
closing  with  Christ.  "Acquaint  yourselves  now  with  God,  and  be  at 
peace."  "  Seek  ye  the  Lord  while  he  may  be  found,  call  ye  upon  Him 
while  He  is  near  ;  let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts  ;  and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him,  and  to  our  God,  for  he  will  abundantly  pardon.'' 

(2.)  In  such  a  course  there  is  manifestly  presumption.     What  can 


REV    WALTER  SMITH.  213 

entitle  you  or  me  to  postpone  tbe  full  consideration  of  the  Gospel,  and 
the  work  of  closing  with  Christ  ?  One  of  two  things  is  pleaded  by  man 
as  a  reason  for  turning  a  deaf  ear  to  the  voice  of  instruction.  He  ne- 
glects the  gospel  entirely,  because  he  values  it  not ;  or  he  neglects  it 
merely  in  tbe  meantime,  he  puts  off  its  consideration  till  some  future 
and  more  convenient  season.  In  the  first  case,  in  rejecting  it  altogether, 
he  openly  despises  the  authority  of  God,  and  practically  says,  I  will  not 
have  the  Lord  to  rule  over  me.  But  it  is  with  the  putting  it  off  in  the 
meantime  that  we  have  principally  to  do.  If  he  postpone  it  now, 
with  the  purpose  of  giving  heed  to  its  message  at  some  future  time, 
it  must  be  on  the  supposition  of  his  own  power  to  summon  again  into 
existence  the  religious  impressions  he  formerly  had,  and  to  turn  his 
attention  to  the  matters  of  eternal  concernment  whensoever  he  may  now 
choose.  The  presumption  of  such  a  course  lies  in  the  idea  of  salvation's 
being  a  work,  which,  by  the  exercise  of  his  own  strength,  ho  shall  be 
able  to  effect,  and  which  may  be  done  at  any  time,  by  the  application  of 
his  own  skill. 

There  is  manifest  presumption  also  in  this  conduct,  implying,  as  it 
does,  that  we  reckon  God  will  be  the  better  for  our  services,  and  that 
he  will  be  glad  of  us,  at  what  time  soever  we  shall  choose  to  return. 
The  conduct  and  the  language  of  some  men,  and  the  entertainment  they 
give  to  the  truths  of  the  Gospel,  impress  forcibly  upon  the  mind  the 
conviction  that  they  do  not  so  much  deem  themselves  the  party  to  be 
damaged,  or  to  be  benefited,  as  they  deem  God  the  party  who  shall  sus- 
tain loss  by  their  withholding  obedience,  or  be  benefited  by  their  giving 
it.  We  know  not  what  sounds  of  gladness  and  what  expressions  of 
delight,  shall  be  uttered  over  the  sighs  and  tears  of  a  broken-hearted 
sinner ;  but  notwithstanding  all  the  affectionate  earnestness  with  which 
God  pleads  for  men  to  have  mercy  upon  their  souls,  we  know  that  being 
infinitely  perfect  and  glorious,  He  is  incapable  of  any  diminution  or 
increase  of  his  essential  glory.  And  be  assured  if  his  mercy,  and  love, 
and  justice,  are  not  glorified  in  your  salvation.  His  holiness,  his  justice, 
and  truth,  shall  be  glorified  in  your  condemnation.  It  is  presumption, 
therefore,  for  man  either  to  imagine  that  he  will  be  able  to  call  into 
existence  those  feelings  and  convictions  which  already  he  has  done  his 
utmost  to  crush  and  destroy,  or  to  suppose  that  God  lies  under  any  need 
of  his  services,  so  that  He  will  be  glad  of  them  at  any  time,  although 
he  has  told  us,  that  if  we  neglect  and  despise  his  entreaties,  he  will 
laugh  at  our  calamity,  he  will  mock  when  our  fear  cometh.  You  will 
never  obtain  salvation  because  of  your  own  strength  to  lay  hold  there- 
on, but  you  will,  by  feeling  your  weakness,  your  insufficiency,  your  in- 
ability to  do  that  which  is  good,  find  the  sure  and  beaten  track  of  the 


214  FREE  CHURCH  PULPIT. 

saints  of  God  to  a  place  of  peace,  of  enlargement,  and  security  ;  for 
thus  you  bring  your  weakness  to  the  strength  of  Christ,  and  your 
emptiness  to  his  fulness,  and  your  guilt  to  his  grace.  Will  you  then 
say,  "  Lord  save  me,  I  perish  !"  "  God  be  merciful  to  me  a  sinner  !" 
or  will  you  say,  "  Go  thy  way  this  time,  and  when  I  have  a  convenient 
season,  I  will  call  for  thee  ?" 

(3.)  In  the  third  place,  such  a  postponement  is  sinful.  It  is  sinful  for 
any  man  not  to  serve  God.  The  offence  is  manifestly  aggravated  when, 
as  in  the  case  of  Felix,  the  suggestions  of  the  Spirit  are  disregarded, 
and  the  clear  intimations  of  Scripture,  brought  home  to  the  conscience, 
are  neglected. 

The  Lord  calls  upon  all  men,  every  where,  to  repent.  The  command 
is  given  to  all  men,  without  exception,  to  believe  in  the  Lord  Jesus 
Christ ;  and  it  is  at  man's  peril  if  he  refuse.  Now,  you  hear  this  com- 
mand ;  you  acknowledge  its  paramount  obligation  ;  but  you  put  off. 
To-morrow,  or  at  some  future  period,  you  purpose  to  turn  to  it  your  at- 
tention. Grant  that,  in  your  resolution,  you  are  perfectly  sincere ; 
grant,  moreover,  that  you  shall  be  able  to  give  earnest  heed,  at  some 
future  time,  to  the  things  which  belong  to  your  peace  ;  a  very  little  atten- 
tion will  convince  you  that  such  a  resolution,  or  such  a  future  purpose,  is 
not  without  an  element  of  sinfulness,  the  effect  of  which  may  be  to  harden 
your  own  hearts,  and  to  make  God  give  you  up  to  a  reprobate  mind. 

What  is  the  nature  of  the  demands  of  God's  holy  law  ?  Can  we  be 
right  in  regarding  merely  as  a  worldly  transaction  the  obedience  he  re- 
quires— that  the  master  will  be  satisfied  if,  within  a  limited  time,  the 
servant  perform  his  work,  no  matter  when  it  be  begun.  Ah !  brethren, 
there  could  be  no  more  dangerous  delusion  than  this.  There  is  not  one 
passage  in  Scripture  to  sanction  one  hour's  delay.  God  uniformly  urges 
man  to  repent  noiu — to  believe  now.  "  Now  is  the  accepted  time,  now 
is  the  day  of  salvation.  To-day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts."  God  cannot  sanction  the  delay  that  man  would  claim  ; 
for  he  cannot  so  issue  his  commands  as  to  give  or  grant  a  season  for 
the  commission  of  sin,  whatever  purposes  of  new  obedience,  and  what- 
ever resolutions  of  amendment  may  lie  beyond  it.  We  would  then 
have  you  bear  in  mind,  that  the  very  purpose  to  become  religious,  at 
some  future  time,  is  intrinsically  and  necessarily  sinful ;  for  there  is, 
manifestly,  a  time  virtually  appropriated  to  the  service  of  the  devil — a 
time  reserved  to  man  in  which  he  may  live  at  a  distance  from  duty  and 
at  a  distance  from  God.  The  purpose  of  Felix  carries,  in  its  face,  an 
unblushing  affront  to  the  majesty  of  God.  The  obedience  which  God  de- 
mands is  uniform,  perfect,  uninterrupted;  and  not  for  one  moment  will 
he  relax  the  high  behests  of  his  law. 


REV.  WALTER  SMITH.  215 

If  the  conduct  of  Felix  involves  sin  at  all,  it  is  sin  against  light. 
f  he  path  of  duty  hath  been  made  plain.  But  the  position  has  not  been 
ittained  which  ought  to  be  striven  after,  viz.,  a  turning  away  from  all 
in,  in  the  actings  of  a  lively  repentance,  and  a  cleaving  to  Jesus  Christ 
in  the  exercise  of  a  lively  faith,  and  a  walking  along  the  narrow  way 
which  leadeth  unto  life  ;  because  worldly  pursuits,  and  sinful  desires, 
have  been  allowed  to  maintain  their  perverting  influence  upon  the  will, 
and  to  becloud  the  intellect.  It  is  a  sin  against  clearer  light  than  the 
man  unconvinced  of  sin  hath  yet  attained.  It  is  a  sin  against  love, — 
against  a  God  of  love  who  hath  expressed  his  willingness  to  be  recon- 
ciled, who  hath  plied  the  conscience  with  every  motive  of  fear  and  of 
love  ;  who  hath  used  every  method  of  argument,  persuasion,  and  en- 
treaty ;  who  hath  sent  his  Spirit  to  open  the  eyes,  that  the  path  of  duty 
may  be  discerned  ;  and  hath  backed  these  appliances  with  his  own  faith- 
ful promise,  that  if  the  sinner  will  return  unto  him,  he  will  return  to 
the  sinner.  And  double  woe  shall  be  to  that  man,  who  shuts  his  eye 
against  the  light,  and  closes  the  avenues  of  his  soul  against  conviction, 
and  wilfully  obliterates  the  handwriting  of  the  Spirit  upon  the  tablet 
of  his  hear:;. 

III.  We    come  now  to  speak  of  the  necessity  of  giving  heed  to  the 
things  of  your  peace  now. 

The   arguments  that  we  have  already  employed   to  show  the  danger, 
the  presumption,  and  sinfulness  of  delay,  enforce  the   necessity  of  em- 
barking on  the  service  of  God  noiv — of  giving  your  souls  to  Christ  now. 
Men,  after  all,  imagine,  that  when  death  begins  to  lay  his  cold  clammy 
hand  upon  them,  they  will  be  compelled,  under  the  pressure  of  a  dire  ne- 
cessity, to  believe,  and  that  all  will  at  last  be  well.     But  it  is  folly  and 
madness  to  rely  on  the  possibility  of  a  death-bed  repentance.     It  may  be 
?aid,  was  not  the  thief  on  the  cross  saved,  as  it  were,  at  the  eleventh 
lour  ?     And  is  not  this  a  ground  of  encouragement  and  hope  ?     It  is  a 
ground  of  great  encouragement  to  see  such  a  manifestation  of  the  fulness 
ind  freeness  of  God's  grace.     But  God  could  never  intend  this  to  affect 
,rour  relation  to  sin,  so  as  to  allow  you  to  cherish  it,  and  encourage  you 
to  persist  in  it.     As  if  Scripture  would  guard  us  against  such  an  infe- 
rence, fitted  to  second  the  devil's  efforts,  in  enslaving  the  souls  of  men, 
no  similar  instance  is  recorded. 

We  many  state  some  additional  reasons  for  the  purpose  of  bringing 
this  home  more  forcibly  to  your  minds. 

(1.)  While  the  great  end  of  the  church  is  the  salvation  of  souls  and 
the  glory  of  God  throughout  eternity,  it  serves  a  subordinate  end  in  the 
government  of  this  lower  world.     God  has  an  end  in  view  in  all  his  ar- 


216  FREE  CHURCH  PULPIT. 

rangements.  He  has  a  purpose  in  preserving  the  fabric  of  society.  It 
is  his  ordinary  method  to  call  men  out  of  darkness  aud  ignorance  to  the 
knowledge  of  Christ's  marvellous  light,  while  they  are  moving  in  society, 
and  while  their  example  may  tell  upon  and  influence  the  conduct  of  their 
fellow  men.  Some  know  the  Scriptures  from  their  youth  as  Timothy  did 
— some  are  called  in  the  midst  of  their  years — and  some  there  are,  al- 
though we  believe  the  cases  are  few,  who  are  called  in  old  age.  Now  the 
purpose  which  the  Lord's  people  serve  to  the  world,  is  to  act  as  salt,  to 
preserve  the  mass  from  putrefaction.  The  salt  may  be  little  in  compa- 
rison with  the  lump  salted,  yet  it  preserves  it  from  rottenness  and  decay. 
It  harmonizes,  evidently,  with  the  purpose  of  God,  to  make  his  people 
live  for  a  time  on  the  earth  as  the  lights  of  the  earth,  letting  their  light 
shine  before  men,  and  lightening  all  around.  This  is  the  general  rule. 
There  may  be  exceptions.  The  Bible  tells  us  of  one  exception — of  one 
sinner  accepted  on  the  point  of  death.  The  rule  must  be  followed  and 
not  the  exception. 

(2.)  Sanctification  is  a  gradual  and  progressive  work.  We  must  be 
made  holy.  We  must  have  a  meetness  for  the  inheritance  of  the  saints 
in  light,  in  order  to  enjoy  that  inheritance.  Our  members,  which  are 
upon  the  earth,  must  be  mortified.  Our  sins  must  be  crucified.  God  could 
make  us  completely  holy  at  once.  But  he  works  by  gradual  processes.  In 
every  department  of  his  work  we  see  progress  and  advancement.  Per- 
fection is  attained  by  slow  steps.  There  is  first  the  bud,  then  the  blossom, 
then  the  fruit,  and  it  requires  time  to  mature  it  and  bring  it  to  perfection. 
And  so  there  are  degrees  of  holiness,  and  there  is  growth  in  grace,  till 
the  believer  attains  the  measure  of  the  stature  of  a  perfect  man  in  Christ 
Jesus. 

(3.)  If  convictions  are  first  to  be  felt  on  a  death- bed,  we  shall  have 
reason  to  suspect  them  ourselves.  We  may  be  goaded  on  to  the  perfor- 
mance of  some  duties  by  slavish  fear.  The  truth  may  not  be  received 
in  the  love  of  it,  but  in  the  fear  of  hell,  and  God  may  be  served,  not  be- 
cause he  is  an  object  of  love,  but  an  object  of  terror.  If  only  the  terrors 
of  the  Lord  move  the  soul,  and  only  the  frowns  of  his  countenance  make 
the  sinner  cry  out ;  if  he  has  no  confidence,  no  trust,  no  filial  affection, 
what  shall  be  his  portion,  but  the  realization  of  his  worst  fears,  and 
the  fulfilment  of  his  bitterest  anticipations  ? 

Yet  we  call  upon  all  men,  in  whatever  circumstances  they  may  be 
placed,  to  repent.  Let  the  young  man  full  of  strength,  and  the  man 
stretched  on  a  bed  of  sickness,  drawing  near  the  gates  of  death,  repent 
and  give  themselves  to  the  Lord.  What  is  imperative  at  all  times, 
cannot  be  wrong  at  any  time.  "  To-day  if  ye  will  hear  his  voice,  harden 
not  your  hearts." 


(     217     ) 


SERMON     CXm. 

DYING   CNTO  THE  LORD. 

BY  THE  REV.  SAMUEL  SMITH,  BORGUE. 
"And  whether  \vc  die,  we  die  unto  the  Lord." —  Romans  xi\,  i, 

(Preached  on  the  first  Sabbatli  of  January  1*IG.) 

In  addressing  you  from  these  words,  we  propose  to  enquire, 

I.  What  is  intended  by  dying  to  the  Lord  ;  and 

II.  By  what  means  we  may  be  prepared  for  dying  to  the  Lord. 
May  we  be  assisted  by  the  Spirit  of  Truth  and  Grace  in  the  prose- 
cution of  these  enquiries. 

I.    What  is  it  to  die  auto  tho  Lord  ? 

To  die  to  the  Lord,  we  apprehend,  is  to  have  a  view  to  the  glory  of 
God  in  all  that  pertains  to  our  death. 

It  is  to  consult  for  God's  glory,  in  the  state  of  our  views  and  feelings 
in  the  prospect  of  death. 

It  is  to  consult  for  the  honour  and  glory  of  God,  in  the  frames  of 
mind  and  the  tenor  of  conduct  which  Ave  exhibit  during  the  confine- 
ment, the  bodily  infirmity,  langour  and  sickness — the  privation  of 
wonted  enjoyments — the  trials,  the  temptations,  and  the  various  exer- 
cises of  preparation  which  may  precede  death. 

Finally,  it  is  to  consult,  for  God's  glory,  in  the  last  conflict  and 
struggle  that  attends  the  hour  of  dissolution. 

Many  persons  are  at  times  distressed,  even  in  seasons  of  health,  by 
the  fears  of  death.  It  is  not  to  be  wondered  at  that  the  ungodly  should 
experience  this  fear.  They  know  not  at  what  moment  the  hand  of 
death  shall  be  laid  upon  them,  from  which  no  human  power  can  rescue 
them,  and  they  know  not  of  any  place  of  refuge  for  the  soul  when  it  is 
separated  from  this  bod}-  ;  for  they  know  not  that  Man  who  is  "  a 
hiding-place  from  the  wind,  and  a  covert  from  the  tempest,  as  rivers  of 
water  in  a  dry  place,  and  the  shadow  of  a  great  rock  in  a  weary  land.1' 
No.  123. — Seem.  Ilu.  vol.  hi. 


218  FREE  CHURCH  PULPIT. 

It  Is  not  wonderful  that  the  ungodly  should  look  at  death,  with  terror, 
should  dread  the  thoughts  of  appearing  unclothed  in  eternity  before  a 
heart-searching  God. 

But  some  of  God's  people,  who  are  fearful  in  their  minds,  who  are 
not  firmly  enough  rooted  in  Christ  and  stablished  in  the  faith,  are  also 
burdened  and  oppressed  with  anxiety,  and  at  times  with  alarm,  in 
looking  forward  to  the  time  of  their  change. 

It  is  not  to  such  believers  that  the  words  of  our  text  are  applicable, 
for  their  conduct  in  this  respect  is  a  disparagement  to  the  honour  of 
Christ's  work.  Eut  they  are  applicable  to  those  who  look  forward  to 
death  with  holy  calmness  and  serenity  of  mind,  who  no  longer  regard 
it  as  the  king  of  terrors,  and  who  no  longer  distrust  the  .sufficiency  of 
Christ's  rod  and  staff  then  to  bear  up,  and  then  to  comfort  people 
who  believed  in  his  name. 

The  Apostle  Paul  was  an  illustrious  instance  of  such  holy  confidence 
in  the  prospect  of  death.  He  "  counted  not  his  life  dear  to  him,  so  that 
he  might  finish  his  course  with  joy,  and  the  ministry  which  he  had 
received  of  the  Lord  Jesus."  "  I  am  ready,"  he  says,  "  not  to  be 
bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus." 

And  so  all  such  believers  as  count  not  their  lives  dear  to  them,  and 
are  ready,  if  it  shall  be  in  any  way  for  good  to  Christ's  cause,  to  die 
when  and  where  it  may  please  the  Lord,  are  in  a  situation  to 
glorify  God.  This  preparedness,  this  self-possession  and  fortitude, 
gives  them  an  enlargement  of  spirit  in  following  Christ.  They  are 
not  made  to  halt  and  shrink  at  every  turn,  lest  they  should  provoke 
their  adversary  to  spring  forth  upon  them.  If  arduous  services,  which 
involve  the  hazard  of  Jife,  are  presented  before  them,  they  give  a 
testimony  to  the  power  of  Christ's  religion,  by  looking  death  in  the 
face.  Christ — they  say  by  their  actions — Christ  is  Lord  of  all.  He 
hath  subdued  all  my  adversaries  under  his  feet — death  and  the  grave  have 
yielded  him  the  victory,  and  they  cannot  hurt  or  injure  or  distress  his 
saints  beyond  what  Christ  permits,  and  sees  to  be  for  their  good.  The 
fear  of  death,  therefore,  shall  not  move  me,  for  my  life  is  hid  with 
Christ,  and  after  death  I  shall  appear  with  him  in  glory. 

But  again,  and  more  particular!}'.  To  die  to  the  Lord  is,  by  the 
frame  of  our  mind,  and  the  tenor  of  our  actions,  during  the  sickness 
and  feebleness,  and  privations  of  wonted  comforts — during  the  trials  and 
temptations — during  the  various  preparatory  exercises  which  in  many 
instances  precede  death — we  say  it  is  by  the  frame  of  our  mind,  and 
the  tenor  of  our  conduct,  in  the  midst  of  these,  to  glorify  God. 

In  many  cases,  death  comes  on  man  slowly.  His  approach  is  by 
silent  and  almost  imperceptible  steps.     His  arrow  is  sent  forth,  and 


REV.  SAMUEL  SMITH.  219 

fixes  immoveably  in  some  vital  part,  and  he  that  was  pierced  by  it  is 
sensible  of  its  deadly  wound.  Yet,  for  a  time,  the  vital  functions  are 
but  little  interrupted,  the  decay  of  health  and  strength  is  gradual  and 
progressive.  Time  and  space  are  given  for  the  believer  dying  to  the 
Lord. 

Here,  my  friends,  in  the  deathbed  of  a  believer  dying  thus  by  a  slow 
and  gradual  ebbing  away  of  life,  there  is  scope  given  for  glorifying 
Christ. 

A  deathbed  brings  around  you  affectionate  friends,  and  relations 
and  neighbours — it  solemnizes  their  minds — it  inclines  them  to  thought 
and  reflection — it  disposes  them  to  listen  with  tender  heed  and  atten- 
tion to  any  word  of  counsel  you  may  address  to  them.  However  reluc- 
tant they  may  before  have  been  to  endure  your  reproofs,  or  hear  with 
patience  your  exhortations,  they  feel  that  you  now  occupy  a  posture 
which  warrants  you  to  speak  with  earnestness,  and  to  assume  the  office 
of  a  counsellor. 

And  a  deathbed  places  you  yourself,  if  you  are  a  follower  of  Christ, 
and  if  negligence  and  improvidence  have  not  unfitted  you  for  tbe  office,  in 
a  situation  to  speak  with  effect  and  with  power  on  Christ's  behalf. 

Why  is  this  ?  Because  the  Christian  is  then  raised  in  some  measure 
above  the  world — severed  from  it — and  because  he  is  brought  in  sight  of 
eternity.  He  sees  the  world  as  his  no  longer.  These  pleasures  are  not 
to  be  his  pleasures — these  honours  are  not  to  be  his  honours' — this 
gold  and  silver,  this  property  in  land  and  houses  and  merchandise,  he 
will  soon  leave  far,  far  behind  him — so  far,  that  it  is  lost  to  his  view 
for  ever  and  for  ever. 

Therefore  he  can  think  of  these  things,  and  speak  of  them  in  ano- 
ther way  than  the  men  whose  hands  are  still  soiled,  and  whose  hearts 
are  still  encumbered  with  them. 

He  sees  eternity  as  his  immediate  dwelling-place.  So  soon  as  the 
pulse  shall  cease  to  throb — so  soon  as  the  disease  which  is  now  far 
advanced  has  run  its  course,  then  his  spirit  takes  its  flight,  and  goes  to 
dwell,  and  dwell  for  ever,  beyond  the  flood. 

It  is  natural  to  him  to  turn  his  eyes  thither.  It  is  natural  to  him  to 
occupy  his  mind  in  considering  the  occupations  of  this  new  home,  its 
joys,  its  citizens,  its  king.  It  is  natural  to  him  to  ponder  well  the 
bonds  of  association  between  the  believer  and  the  rest  which  remains 
for  him — to  examine  attentively  the  ladder  by  which  fallen  man  is  to 
climb  upwards  to  the  presence  of  his  God.  Beligion  is  no  more  a  thing 
for  speculation,  and  argument,  and  vain  discussion  ;  it  is  a  thing  of 
realities  ;  it  is  that  in  which  alone  the  soul  has  any  real  concern. 

And   so    it  is,   brethren,  that   the   deathbed  of  believers   are   often 


220  FREE  CHURCH  PULriT. 

schools  of  Divine  grace  and  truth.  Many  good  men  and  pious  women 
are  found  on  their  deathbeds  to  be  eminent  and  successful  preachers  of 
righteousness.  They  rise  above  the  power  and  weakness  of  bodily 
disease — their  souls  soar  upwards  with  a  bold  and  fervid  wing.  They 
scan  the  Bible  with  a  steady  and  a  penetrating  eye — its  truths  are  not 
only  understood,  but  felt,  apprehended,  taken  up,  realized.  Ah, 
what  views  of  Christ  are  often  enjoyed  by  the  dying  Christian  !  They 
knew  him  before,  but  they  saw  not  half  the  glory,  nor  half  the  sacred- 
ness,  nor  half  the  fulness  of  grace,  and  love,  and  truth,  which  they 
discover  now.  So  that,  with  godly  Welsh  they  are  ready  to  cry  out, 
"  Hold  thy  hand,  Lord  ;  it  is  enough.  Thy  servant  is  but  a  clay  ves- 
sel, and  cannot  hold  more/'  They  hold  in  their  hand  the  telescope  of 
faith ;  it  is  not  dimmed  as  it  used  to  be  with  the  world's  breath — and 
from  Pisgah's  top  they  look  upwards  to  their  promised  heritage. 

These  saints  are  glorifying  God  in  the  meditations  of  their  own 
hearts  ;  they  are  glorifying  him  by  the  patience,  and  resignation,  and 
other  holy  graces  with  which,  under  bodily  suffering,  and  amidst  the 
harassing  temptations  of  the  devil,  they  endure  the  chastenings  of 
their  Father  ;  but  they  glorify  him  also  by  their  testimony.  They 
tell  to  those  around  them  what  great  things  God  hath  done,  and  what 
great  things  he  is  now  doing  for  their  souls.  They  bear  witness  to 
the  love  and  faithfulness  of  Christ.  They  tell  of  the  warfare  they  have 
waged,  and  the  weapons  they  have  fought  with  ;  and  they  honour  the 
name  of  him  who  is  giving  them  the  victory. 

They  speak  in  Christ's  name — they  tenderly  exhort —  they  gently 
reprove,  and  warn — they  affectionately  encourage — they  hold  out  the 
fading  hand  to  heaven,  whither  they  are  hasting,  and  say,  this  is  the 
land  of  peace — this  is  the  home  of  holy,  happy  rest — follow  thither — 
forsake  all  and  follow  Christ.  And  God  often  blesses  these  deathbed 
labours.  Many  a  Christian  will  tell  you  how  his  mind  was  solemnized 
— how  his  heart  was  touched  and  his  soul  impressed  by  the  conversation 
of  some  departing  saint.  Their  serene  composure — their  look  at  times 
of  holy  joy — their  strength  amidst  weakness — their  deep  insight  into 
the  gospel  plan,  and  the  gospel  promises — their  testimony — their  part- 
ing admonitions — have  been  treasured  up  in  their  hearts,  and  have  been 
the  means  of  stirring  others  up  to  serious  anxiety,  to  earnest  prayer. 
"  Oh,  that  I  might  die  the  death  of  the  righteous  !"  is  now  their  desire. 
"Oh,  that  my  latter  end  might  be  like  his  !"  Precious,  they  are  per- 
suaded, in  the  eyes  of  the  Lord  is  the  death  of  his  saints. 

Yet  further,  to  die  in  the  Lord  is  to  glorify  God  amidst  the  struggle 
and  pain  with  which  death  is  attended.  Some  only  of  God's  saints  are 
privileged  thus  to  give  glory  to  God.     In  many  cases  the  transition  is 


REV.  SAMUEL  SMITH.  221 

of  such  a  nature  as  to  afford  little  scope  for  witness-bearing— in  many 
you  can  only  learn  what  is  passing  within  by  the  uplifted  eye — by  the 
smile  which  betokens  universal  peace,  or  by  a  sign,  like  that  of  Bruce, 
who,  as  the  dimness  of  death  gathered  over  his  eyes,  and  he  could  no 
longer  read  the  open  volume  he  so  much  loved,  caused  his  fingers  to  be 
laid  on  these  words  of  the  apostle,  "  I  am  persuaded  that  neither  death 
nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor  any  other  creature  shall 
be  able  to  separate  me  from  the  love  of  God  which  is  in  Christ  Jesus 
my  Lord.''  Yet  in  his  case  strength  was  furnished  to  confirm  this  token 
by  words  of  joyful  trust  and  confidence  in  God.  "  Are  my  fingers  now 
on  them,"  said  he,  and,  whea  assured  that  they  were,  he  addressed 
himself  to  his  children,  saying,  "  God  be  with  you  my  children.  I 
have  breakfasted  with  you  this  morning,  and  I  shall  sup  with  my  Lord 
Jesus  Christ  this  evening ;''  and  so,  having  shut  his  eyes,  he  gave  up  the 
ghost. 

Times  of  trial  and  persecution  are  the  seasons  in  which  God  has  been 
most  signally  glorified  amidst  the  last  sufferings  of  his  saints,  Stephen 
saw  the  heavens  open,  and  beheld  the  glory  of  God,  and  Jesus  standing 
on  the  right  hand  of  God,  and  thus  was  strengthened  to  endure  the 
vindictive  rage  of  his  enemies,  and  to  pray  that  God  would  not  lay 
their  sin  to  their  charge.  And  the  grace  that  was  so  manifestly  and 
abundantly  vouchsafed  to  this  early  martyr,  may  be  regarded  as  a 
symbol  of  the  special  grace  that  has  been  given  from  on  high  to 
multitudes  who  have  subsequently  suffered  to  the  death  rather  than 
deny  their  Master. 

In  most  ages  of  the  church  there  have  been  multitudes  who  endured 
torture,  not  accepting  deliverance  ;  who  have  had  trial  of  cruel  mockings 
and  scourgings,  of  bonds  and  imprisonments,  who  were  stoned,  who  were 
sawn  asunder,  who  were  slain  by  the  sword,  of  whom  the  world  was 
not  worthy.  By  such  a  cloud  of  witnesses  God  was  glorified  at  the  time 
when  they  suffered.  And  the  records  which  remains  of  their  heroic 
endurance  and  triumphant  testimonies  is  a  medium  in  succeeding  ages 
through  which  praise  is  rendered  to  the  grace  and  power  and  goodness 
of  the  Lord.  Even  when  offered  up  on  the  sacrifice  and  service  of  their 
faith,  believers  in  all  ages  are,  like  the  Apostle,  ready  to  rejoice. 
For  whilst,  with  Patrick  Hamilton,  they  confess  that  the  flames  by 
which  their  bodies  are  tormented  are  painful  to  the  flesh  and  fearful  in 
the  judgment  of  men  ;  yet,  with  him,  they  look  upon  their  sufferings  as 
an  entrance  into  that  everlasting  life  which  none  can  enjoy  who  deny 
Christ  before  men.  "  How  long,''  was  the  voice  of  that  expiring  martyr, 
which  ascended  from  the  flames,  "How  long,  0  Lord,  shall  darkness 


222  FREE   CHURCH    PULPIT. 

oppress  this  realm  ?     How  long- wilt  thou  suffer  the  tyranny  of  men? 
Lord  Jesus,  receive  my  spirit !" 

But  is  our  text  applicable  to  all  dying  believers.  "  Whether  we  die 
we  die  unto  the  Lord."  May  this  be  spoken  in  the  name  of  every  saint 
in  reference  to  the  views  of  death  which  he  entertains  before-hand,  and 
to  his  frame  of  mind  on  a  deathbed,  if  not  to  the  testimony  given  forth 
at  the  moment  of  his  departure  ?  It  cannot  be  denied,  brethren,  that 
there  are  not  a  few  of  those  whose  interest  in  Christ  could  scarcely  be  ques- 
tioned, who  have  not  so  glorified  God  at  death.  And  it  is  under  this 
persuasion  that  we  were  led  to  propose,  as  a  second  subject  of  inquiry, 

II.  What  means  should  be  employed  that  we  may  be  prepared  to  die 
unto  the  Lord  ? 

This,  then,  Christian  friends,  is  the  question  now  before  us.  What 
measures  should  wetakenow  while  we  are  in  health,  and  may  perhaps  have 
months  or  years  yet  to  live  on  earth,  that  when  we  shall  be  smitten  by  the 
arrow  of  death,  and  laid  on  a  bed  of  languishing — or,  should  such  be 
God's  will — when  the  hand  of  violent  persecution  is  laid  upon  us,  and  we 
are  called  to  suffer  for  Christ,  we  may  be  prepared  to  render  honour  and 
glory  to  the  Lord  that  bought  us  with  his  blood.  We  see  the  impor- 
tance cf  such  a  testimony — we  are  persuaded  that  Christ  well  merits  it, 
but  how  shall  we  be  prepared  to  render  it  ? 

I  am  not  here  to  show  that,  in  order  to  our  giving  witness  for  Christ  at 
death,  we  must  be  his  people,  converted,  regenerated,  united  to  God  in 
Christ,  justified  through  faith,  interested  in  the  new  Covenant.  I  have 
reference  to  the  case  of  believers,  and  therefore  confine  myself  to  those 
particulars  in  which  believers  may  be  walking  more  or  less  consistently, 
and  may  be  more  or  less  prepared,  in  circumstances  of  trial,  to  approve 
themselves  Christ's. 

Would  you  desire,  then,  to  die  unto  the  Lord  ?  We  exhort  you,  in 
the  first  place,  to  enrich  your  minds  with  the  stores  of  Divine  truth.  Ac- 
quaint yourselves  intimately  with  Scripture.  Lay  up  its  precepts,  its  pro- 
mises, its  consolatory  andcheeringtestimonies,  in  your  memories.  A  death- 
bed needs  these  supports,  and  they  are  then  very  precious.  How  often  do 
you  hear  dying  Christians  lament  the  negligence  of  their  youth,  and 
their  consequent  deficiency  in  the  knowledge  of  the  word  of  God  ?  And 
with  what  comfort  and  joy  do  you  hear  others  calling  to  remembrance 
the  sweet  and  soothing  songs  of  David,  or  the  lofty  and  exalted  strains 
in  which  the  prophets  described  the  Branch  that  was  to  grow  out  of  the 
stem  of  Jesse,  and  the  glories  that  were  to  signalize  his  reign  ;  or  the 
blessed  words  of  our  Lord  himself  after  the  Spirit  of  the  Lord  had 
anointed  him  to  preach  glad  tidings  to  the  meek,  to  proclaim  liberty  to 


REV.  SAMUEL  SMITH.  228 

the  captive,  to  bind  up  the  ln-oken  in  heart,  and  to  preach  the  acceptable 
year  of  the  Lord  ?  Let  this  consideration  weigh  on  your  mind  alongst 
with  many  others  as  a  weight)'  and  impressive  argument  for  a  more 
frequent  and  attentive  perusal  of  the  word  of  God.  The  memory 
in  sickness  is  often  enfeebled,  the  capacity  of  thinking  is  impaired, 
but  passages  of  God's  word  that  have  been  deeply  impressed  on  your 
heart,  will  be  then  remembered  when  other  things  are  eifaced. 

That  when  you  die,  you  may  die  unto  the  Lord,  we  exhort  you,  in 
the  second  place,  not  to  entangle  yourself  needlessly  with  the  concerns 
and  cares  of  the  world.  Many  Christians,  by  erring  in  this  respect,  greatly 
disturb  the  peace  of  their  dying  hours,  and  impair,  so  far  as  their  fellow 
men  are  concerned,  the  force  and  value  of  their  deathbed  testimony.  They 
have  been  immersed  in  worldly  pursuits — they  have  a  hundred  interests 
to  consider — amultitude  of  accounts  to  settle — a  constant  succession  of  calls 
and  claims  to  answer  and  to  meet ;  and  either  these  things  are  neglected 
to  their  own  discomfort  and  to  the  injury  of  others,  or  their  time  and 
thoughts  are  so  engrossed,  and  their  feeble  energies  so  exhausted,  that 
they  cannot  attend  as  they  ought  to  do,  and  desire  to  do,  to  the  busi- 
ness of  their  souls.  Let  the  Christian  who  wishes  well  to  his  soul,  and 
who  would  die  in  peace  and  composure,  sit  loose  to  the  world  and 
avoid  all  unnecessary  entanglements,  "  Take  no  heed,''  saith  our  Lord, 
"  saying,  what  shall  we  eat,  or  what  shall  we  drink,  or  wherewithal  shall 
we  be  clothed.  For  after  all  these  things  do  the  Gentiles  seek,  for  your 
heavenly  Father  knoweth  that  ye  have  need  of  all  these  things.  But 
seek  ye  first  the  kingdom  of  God  and  his  righteousness,  and  all  these 
things  shall  he  added  unto  you.'' 

That  you  may  glorify  God  at  death,  we  exhort  you,  in  the  third  place, 
to  mortify  all  the  evil  tempers  and  corrupt  feelings  of  the  natural  heart. 
I  allude  more  particularly  to  those  which  men  are  apt  to  think  com- 
paratively insignificant  and  harmless,  and  through  which  Christians  are 
often  in  life,  but  especially  in  times  of  sickness,  betrayed  into  much  sin 
and  much  suffering.  A  fretful,  impatient  temper — an  excessive  concern 
about  personal  comforts  and  indulgencies — a  readiness  to  be  discomposed 
by  the  apparent  neglect  of  accustomed  civilities  and  attentions — these, 
and  such-like  weaknesses,  sit  ill  upon  a  dying  Christian  ;  they  mar  his 
own  peace  of  mind,  they  hinder  the  growth  and  exercise  of  his  graces, 
and  they  enervate  the  force  of  the  instructions  and  advices  he  gives 
to  those  around  him.  How  is  this  evil  to  be  obviated?  Hy pre- 
vious circumspection  and  watchfulness  ;  by  attending  when  you  are  in 
health  and  strength  to  the  right  ordering  of  every  feeling  and  temper, 
and  by  a  rigid  abstinence  from  the  undue  indulgence  of  any  selfish 
gratification.     The  follower  of  Christ  is  called  to  the  daily  crucifying  of 


224  FREE  CHURCH  PULPIT. 

the  flesh,  with  all  its  affections  and  lusts,  to  the  constant  mortification 
of  sense.  He  is  to  put  off  in  every  one  of  its  corupt  inclinations  the  old 
man,  and  to  put  on  the  new  mar,  which  after  God  is  created  in  righte- 
ousness and  true  holiness.'' 

Yet  farther,  that  you  may  glorify  God  at  death,  we  exhort  you  to 
accustom  yourselves  to  just  and  scriptural  notions  of  its  nature.  "Oh 
that  men  were  wise,"  it  is  written,  "  that  they  understood  this,  that 
they  would  consider  their  latter  end."  It  is  profitable  for  you  now,  and 
you  will  experience  the  good  effects  of  it  in  sickness  and  on  a  deathbed, 
to  familiarize  your  mind  with  the  true  features  of  him  whose  prison-hold 
you  must  enter,  by  whose  stroke  you  must  fall. 

Consider  the  uncertainty  of  your  dying  hour.  God  hath  not  in- 
formed you  nor  any  one  how  long  he  will  spare  you,  or  how  soon  he  will 
remove  you.  He  may  come  at  the  first  watch,  or  at  the  second  watch, 
or  at  the  dawning  of  the  day.  We  cannot  tell  what  a  single  hour  shall 
bring  forth.  Therefore  be  ye  ready,  that  having  your  lamps  burning, 
ye  may  be  prepared  for  the  coming  of  the  bridegroom,  and  may  enter 
with  joy  to  the  marriage. 

Consider  how  near  it  is.  We  know  not  the  exact  year  or  day,  but 
we  know  the  swiftness  of  time  and  the  shortness  of  life  at  its  widest  span, 
and  we  know  that  God  hath  appointed  us  bounds  that  we  cannot  pass. 
If,  then,  our  days  are  swifter  than  a  post,  if  they  pass  away  as  the  swift 
ships,  or  as  the  eagle  that  hasteth  to  her  prey — if  the  flower  and  the 
fleeting  shadow  are  the  proper  emblems  of  the  life  of  man,  is  it  not 
well  that  we  should  realize  this  truth,  and  live  in  the  faith  of  it?  Con- 
sider the  change  that  death  produces  in  reference  to  this  world  and  its 
concerns.  Fortune  and  friends  are  left  behind — all  earthly  undertak- 
ings remain  uncompleted — all  worldly  interests  are  broken  up.  ,"  The 
wise  men  die,  likewise  the  fool  and  the  brutish  person  perish,  and  leave 
their  wealth  to  others,  for  when  he  dieth  he  shall  carry  nothing  away ; 
his  glory  shall  not  descend  after  him."  The  body  itself,  for  whose 
gratification  we  are  so  careful  to  provide,  goes  down  to  dissolution.  "  His 
breath  goeth  forth,  he  returneth  to  his  earth,  in  that  day  his  very 
thoughts  perish." 

Consider  its  consequences.  The  wicked  go  down  to  the  pit  of  destruc- 
tion, they  become  the  prey  of  that  worm  which  dieth  not,  and  of  that  fire 
which  is  not  quenched  ;  but  to  the  saint  of  God  death  is  deprived  of  its 
sting  and  the  grave  of  its  victory.  If  our  earthly  house  of  this  taber- 
nacle were  dissolved,  we  have  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heavens.  Through  Christ,  death  is  swallowed 
up  in  victory.  He  doth  ransom  his  people  from  the  power  of  the  grave. 
He  doth  redeem  their  souls  from  death.     0  death,  he  hath  said,  I  will 


REV.  SAMUEL  SMI'Iir.  225 

be  thy  plagues  ;  O  grave,  I  will  be  thy  destruction.  The  sting  of  death 
is  sin,  and  the  strength  of  sin  is  the  law  ;  but  thanks  be  to  God  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ.  "  Forasmuch  a^ 
the  children  are  partakers  of  flesh  and  blood,  he  also  himself  took  part 
of  the  same,  that  through  death  he  might  destroy  him  that  hath  the  power 
of  death,  that  is  the  Devil,  and  deliver  them  who  through  fear  of  death 
were  all  their  lifetime  subject  unto  bondage." 

Let  these  views  exercise  their  just  influence  over  your  minds.  Put 
not  the  thoughts  of  death  away  from  you  as  a  painful  subject  of  re- 
flexion. Consider  how  near  it  is,  how  uncertain  the  moment  of  its 
arrival,  how  entire  its  separation  from  the  concerns  of  time,  and  how 
infinitely  momentous  its  results;  but  look  on  it  as  the  subject  and  ser- 
vant of  Christ,  obedient  to  his  will,  accomplishing  his  purposes,  and,  to 
all  that  believe  in  him,  deprived  of  its  sting,  robbed  of  its  victory.  "  So 
teach  us,"  let  us  pray  with  the  Psalmist,  "  so  teach  us  to  number  our  days 
that  we  may  apply  our  hearts  to  wisdom." 

Finally,  my  Christian  friends,  if  you  would  glorify  your  God  and 
Saviour  at  death,  accustom  yourselves  to  lean,  with  a  simple,  child- 
like trust  on  Christ.  The  nearness  of  Christ  to  the  dying  man  is  the  great 
concern.  To  be  able  to  rest  on  the  beloved,  to  fix  the  eye  of  faith  upon 
him,  to  come  close  to  his  blood-sprinkled  mercy-seat,  to  take  hold  of  his 
hand,  to  hear  the  accents  of  his  voice,  to  feel  his  sufficiency,  to  know 
that  he  is  grace,  and  truth,  and  faithfulness,  and  strength,  and  love — 
this  is  the  dying  man's  peace,  this  is  his  comfort  and  joy. 

It  may  be  that  all  helps,  all  accessaries  are  withdrawn.  There  may 
be  no  wise  and  kind  Christian  friend  to  counsel  and  encourage — there 
may  be  no  voice  of  prayer  or  of  praise  raised  beside  his  dying  bed — there 
may  be  no  tender  offices  of  affectionate  kindness  on  the  part  of  relatives 
and  friends — the  light  of  the  natural  eye  may  be  so  dimmed  that  you 
cannot  trace  on  the  page  of  God's  holy  volume  the  message  of  eternal 
life — memory  may  have  begun  to  fail,  so  that  you  can  scarcely  recall 
the  passages  once  familiar  to  your  mind ;  but  all  this  matters  little  if 
you  have  learned  to  lean  with  singleness  and  simplicity  of  heart  on  the 
all-sufficient  Jesus — if  your  soul  knows  what  it  is  to  live  alone  with 
Christ,  to  apprehend  him,  to  go  out  and  in  with  him,  to  confide  itself 
to  him  without  reserve  and  without  distrust. 

"  I  have  no  righteousness — I  have  no  goodness — I  have  no  holiness — 
I  have  no  strength  of  my  own — I  am  in  myself  miserable,  and  poor,  and 
blind,  and  naked,  and  in  need  of  all  things;  but  Christ  my  Lord,  my  hope — 
he  is  wisdom — he  is  righteousness — he  is  sanctification — he  is  redemp- 
tion, and  life  everlasting.''  Is  this  the  language  of  your  soul?  Is  it  your 
daily  work  to  cast  yourself  on  Christ  as  a  poor  helpless  sinner,  believing 


226  FREE  CHURCH  PULPIT. 

that  he  is  all-sufficient,  all-merciful,  all-gracious  ?  Are  }'ou  depending  on 
him  in  duty — are  you  holding  by  him  in  temptation — are  you  drink- 
ing in  grace  out  of  the  open  fountain  to  which  he  invites  you  ?  Is 
Jesus  now  your  all  and  in  all?  Nothing  but  Christ,  nothing  but  Christ — 
is  that  the  heartfelt  language  of  your  souls  ?  Then,  dear  friends,  you 
need  not  fear  to  die ;  you  will  meet  Christ  in  the  valley,  he  will  wait 
you  there  with  his  rod  and  staff.  Whether  you  live,  you  will  live  unto  the 
Lord,  or  whether  you  die,  you  will  die  unto  the  Lord.  Whether  you 
live  therefore  or  die,  you  are  the  Lord's. 

As,  on  a  former  occasion,  it  was  our  object  to  show  what  it  is  to  live 
to  the  Lord,  so  we  have  now,  dear  brethren,  endeavoured  to  shew 
you  what  is  implied  in  dying  to  the  Lord  ;  and  we  think  you  must  be 
satisfied  that  death,  looked  at  in  a  large  sense  as  comprehending  the 
anticipations  of  it  beforehand,  the  time  of  sickness  and  decline  which 
usually  precedes  it,  and  the  solemn  circumstances  which  attend  the 
event  itself,  forms  an  occasion  well  fitted  for  shewing  the  glory  of  God. 

We  have  also  endeavoured  to  shew  how  we  ought  to  prepare  our- 
selves, in  order  that,  when  we  come  to  die,  we  may  die  unto  the  Lord  ; 
and  we  believe  you  are  convinced  that  preparation  for  death  is  an 
important  work,  and  that  it  will  be  for  our  happiness  to  give  ourselves 
in  earnest  to  such  preparatory  exercises  as  those  to  which  we  have 
referred. 

And  do  you  not  feel  that  the  circumstances  in  which  we  are  to-day 
met  in  God's  house,  add  impressiveness  and  urgency  to  the  lessons  of  our 
text  ? 

God,  in  his  mercy,  has  spared  us  to  see  the  commencement  of  another 
year,  and  hath  brought  us  up  in  health  of  body,  and  amidst  the  use  of 
many  privileges,  to  jiraise  his  blessed  name,  and  to  enquire  his  holy 
will.  But  our  meeting  in  such  circumstances  stirs  up  thoughts  in  our 
bosoms.  It  raises  the  enquiry,  are  all  here  who  met  with  us  formerly 
— who  worshipped  with  us  in  public  or  in  private  when  the  twelve 
months  commenced,  of  which  we  have  just  witnessed  the  close  ?  And 
it  suggests  the  question,  not  less  .solemn,  Shall  all  now  met  together  in 
health,  it  may  be  in.  vigour  and  comfort  as  to  this  life,  and  the  things 
of  this  life — shall  all  this  congregation  assemble  again  in  these  courts 
on  the  first  Sabbath  of  a  yet  succeeding  year  ?  Shall  all  then  occupy 
their  place  in  the  land  of  Sabbath  and  of  gospel  ordinances?  We 
cannot  tell.  God  knoweth.  But  so  far  we  can  judge  ;  it  is  most  pro- 
bable that,  ere  this  j'ear  has  closed,  some  of  us  now  waiting  on  God 
in  this  house  on  earth  shall  have  gone  to  reckon  with  Him  for  the  use 
we  made  of  our  privileges.  The  winged  arrow  shall  go  forth  from  the 
quiver  of  the  Almighty,  and  smite  this  one  and  that  one,  the  speaker  or 


REV.  SAMUEL  SMITH.  227 

the  hearer,  the  old  man  with  his  grey  hairs  or  the  child  now  learning 
the  first  principles  of  the  oracles  of  God. 

There  will  be,  it  is  probable,  death-bed  scenes  with  some  of  us. 
There  will  be  seasons  for  testing,  and  for  testifying.  An  hour  is  on  the 
wing,  we  know  not  how  near  it  is,  but  we  know  that  it  will  certainly 
come,  when  the  world  must  appear  in  our  eyes,  with  all  its  glory, 
as  but  vanity,  and  when  to  have  a  hold  on  the  hand  of  Christ  will 
seem  better  than  ten  thousand  worlds,  with  all  their  enjoyments.  We 
say,  then,  is  not  the  lesson  of  our  text  commended  to  our  thoughts 
as  exceedingly  momentous,  and  are  we  not  desirous  that  we  could  say, 
in  the  full  energy  and  confidence  of  the  Apostle,  "  Whether  we  live, 
we  live  unto  the  Lord  ;  or  whether  we  die,  we  die  unto  the  Lord. 
Living  or  dying,  we  are  the  Lord's  ?" 

What  we  have,  therefore,  to  ask  of  you  this  morning  is,  that  you 
will  take  with  you  this  verse  of  Scripture,  that  you  will  pray  over  it, 
that  you  will  meditate  on  it,  and  that  you  will  make  it  the  text  of  the 
year — the  text  of  which  your  life  and  conversation  shall  be  a  com- 
mentary and  exposition  which  the  world  may  read,  and  which  the 
Searcher  of  Hearts  may  read  and  approve.  Let  the  language  of 
your  hearts  bo  even  now  such  as  this,  Whether  I  live,  suppose 
God  shall  spare  me,  I  shall,  by  his  grace,  live  to  the  Lord.  I  will  set 
God  before  me  ;  I  will  consider  all  the  obligations  I  lie  under  to  his 
grace.  I  will  use  the  talents  he  hath  committed  to  me  for  himself, 
ever  seeking  his  direction,  and  counsel,  and  assistance,  in  the  employ- 
ment of  them.  This,  by  his  grace,  I  will  do,  God  helping  me  and 
sparing  me.  Whatever  I  have  done  in  time  past,  this  year  I  am 
resolved  that  I  will  live  to  him,  who  is  Lord  of  the  living  ;  or  whe- 
ther 1  die,  as,  peradventure,  ere  the  year  shall  close,  God  may  ordain, 
I  will  seek  in  my  death,  in  all  the  circumstances  attendant  upon  it,  and 
connected  with  it,  to  die  to  him  who  is  Lord  of  the  dying.  And  that 
I  may  so  glorify  God  at  death,  I  will  seek  to  be  prepared  for  its  coming. 
I  will  look  forward  to  it — study  its  character — look  at  it  as  the  gospel 
declares  it.  I  will  consider  what  it  is  to  them  that  are  out  of  Christ,  and 
consider  what  it  is  to  them  that  are  in  Christ.  I  will  gird  up  my  loins, 
and  keep  them  girded.  I  will  trim  my  lamp,  and  keep  it  daily  and 
nightly  trimmed.  I  will  hold  by  him  who  is  the  Lord  of  life.  I  will 
hide  myself  under  the  covert  of  his  wings,  who  hath  deprived  death  of 
its  sting,  and  who  will  put  a  word  into  my  tongue,  and  enable  me  to 
say,  "  0  death,  where  is  thy  sting — 0  grave,  where  is  thy  victory  ?" 

Tell  me,  Christian  hearer,  is  this  the  purpose  and  resolution  which 
you  have  now  formed  ?  Will  you  begin  the  year  by  thus  giving 
yourself  to  God  ?     Will  you,  in  good  earnest,  and  without  reserva- 


228  FREE  CHURCH  PULPIT.    . 

tion,  make  God's  glory  now,  during  the  year  you  have  begun,  the 
principle,  the  end,  the  rule  of  your  life  ?  Yes,  you  reply,  as  God 
may  enable  us.  Persevere,  then — abide  in  Christ — keep  near  to 
him — wait  on  him — humbly,  patiently,  constantly,  confidingly,  thank- 
fully, and  he  will  not  forsake  you.  "  He  will  guide  you  with  his 
eye."  He  will  enlighten  you,  and  strengthen  you,  and  uphold  you, 
and  refresh  you,  and  restore  your  soul  by  his  Spirit,  and  at  death  his 
rod  and  his  staff  shall  sustain  and  comfort  you.  You  will  live  the  life 
of  the  righteous,  and  you  will  die  their  death. 


(     229    ) 


SERMON     CXIV. 

THE  TARABLE  OF  THE  BARREN  FIG- TREE. 

BY  THE  REV.  ROBERT  IXGLIS,  EDZELL. 

"  He  spake  also  this  parable.  A  certain  man  had  a  fig-tree  planted  in  his  vineyard  t  and 
he  came  and  sought  fruit  thereon,  and  found  none.  Then  said  he  unto  the  dresser  H  his 
vineyard,  Behold,  these  three  years  I  come  seeking  fruit  on  this  fig  tree,  and  find  none  :  cut 
it  down  :  why  cumbereth  it  the  ground  ?  And  he  answering,  said  unto  him,  Lord,  let  it  alona 
this  year  also,  till  I  shall  dig  about  it,  and  dung  it :  And  if  it  bear  fruit,  well  ;  and  if  not 
then  after  that  thou  shalt  cut  it  down." — Luke  xiii.  6-9. 

All  the  parables  of  our  Saviour  are  full  of  instruction,  and  intended 
to  make  us  acquainted  with  some  great  truth  "profitable  for  doctrine, 
for  reproof,  for  correction,  and  for  instruction  in  righteousness,  that  the 
man  of  God  may  be  perfect,  thoroughly  furnished  unto  all  good  works." 
(  2  Tim.  iii.  16,  17.)  In  the  most  persuasive  and  winning  manner 
they  arrest  the  attention,  and  thus  fix  in  our  memories  some  useful  in- 
formation which  we  might  not  otherwise  acquire.  Our  Saviour  fre- 
quently used  this  method  of  giving  instruction,  and  we  should  endeavour 
to  ascertain  the  object  he  had  in  view,  or  the  instruction  he  meant  to 
convey,  when  he  delivered  these  attractive  and  beautiful  lessons  of  divine 
truth.  In  that  one  which  forms  the  subject  of  our  present  meditations 
the  preceding  context  shews  us  that  while  God,  through  the  intercession 
of  our  Lord  Jesus  Christ,  is  still  sparing  us  that  we  may  become  fruitful, 
yet,  unless  we  repent,  we  shall  all  perish. 

"  He  spake  also  this  parable  :  A  certain  man  had  a  fig-tree  planted 
in  his  vineyard ;  and  he  came  and  sought  fruit  thereon,  and  found  none." 
(v.  6.)  The  Lord  Jehovah  is  frequently  represented  in  Scripture  as  the 
Lord  of  a  vineyard,  as  in  this  parable,  in  that  of  the  labourers  in  the 
vineyard  (Matt.  xx.  1-16),  and  in  that  (Matt.  xxi.  33-39),  where  "a 
certain  householder  is  represented  as  planting  a  vineyard  and  letting  it 
out  to  husbandmen,  after  which  he  went  into  a  far  country  ;  and  when 
the  time  of  the  fruit  drew  near,  he  sent  his  servants  to  the  husbandmen 
that  they  might  receive  the  fruit  of  it.  But  they  took  his  servants  and 
beat  one,  and  killed  another,  and  stoned  another.  And  last  of  all,  when 
he  had  sent  his  son,  saying,  they  will  reverence  him,  these  wicked 
husbandmen  said  among  themselves,  This  is  the  heir,  come  let  us  kill  him, 
and  the  inheritance  shall  be  ours.  And  they  caught  him,  and  cast  him 
out  of  the  vineyard,  and  slew  him."     This  shews  the  treatment  which 

No.  124.— See.  111.  vol.  hi. 


230  FREE  CHURCH  PULPIT. 

the  prophets  and  other  servants  of  God  received  from  an  ungodly  world, 
while  the  latter  part  of  it  was  literally  accomplished  in  the  crucifixion 
of  our  Saviour  without  the  gates  of  the  city.  In  the  fifth  chapter  of 
Isaiah,  the  prophet  represents  the  Lord  Jehovah  as  the  proprietor  of  a 
vineyard,  and  states  what  great  care  he  had  bestowed  upon  it ;  but  be- 
cause it  was  unfruitful,  or  fruitful  only  in  wild  grapes,  in  briars  and 
thorns,  it  was  to  be  laid  waste. 

From  these  Scriptures  it  is  evident  that  the  "  certain  man''  spoken 
of  in  this  parable  is  the  Lord  of  hosts,  who  chose  the  children  of  Israel 
from  among  all  the  nations  of  the  earth  that  they  might  be  his  vineyard. 
They  were  the  vine  which  he  brought  out  of  Egypt ;  he  did  cast  out  the 
heathen  out  of  the  land  of  Canaan  and  planted  it,  he  prepared  room 
before  it,  he  caused  it  to  take  deep  root,  and  it  filled  the  land,  (  Ps.lxxx. 
8,9.)  "  A  certain  man  had  a  fig-tree  planted  in  his  vineyard."  The 
fig-tree  in  its  native  country  yields  two  crops  of  ripe  fruit  in  the  course 
of  twelve  months.  The  fruit  which  makes  its  appearance  in  the  autumn 
of  one  year  ripens  early  in  the  summer  of  the  next  ;  and  the  fruit  which 
appears  in  the  spring  ripens  in  the  following  autumn.  No  tree  is 
more  easily  increased  than  the  common  fig,  In  the  spring,  young  shoots 
are  produced  in  abundance,  which  do  not  ripen  fruit  that  year,  but  if 
their  growth  is  stopped  by  cutting  off  the  top  as  soon  as  they  are  a  few 
inches  long,  they  will  produce  other  fruit  in  the  autumn  of  the  next  year. 
The  reason  of  this  remark  will  afterwards  appear.  From  the  large  size  of 
their  leaves,  fig-trees  afford  a  very  pleasant  shade,  and  the  prophet  Micah 
represents  one's  sitting  under  them  as  an  emblem  of  security  and  peace. 
*'  They  shall  sit  every  man  under  his  vine  and  under  his  fig-tree, 
and  none  shall  make  them  afraid,  for  the  mouth  of  the  Lord  of  hosts 
hath  spoken  it.  (Micah  iv.  4.)  The  fruit  of  fig-  trees  makes  its  appear- 
ance before  the  leaves,  and  consequently,  as  St  Mark  informs  us,  when 
our  Saviour  saw  a  fig-tree  afar  off  having  leaves,  he  came  to  it,  expecting 
to  find  fruit  thereon.  According  to  the  common  course  of  nature,  it 
was  probable  that  some  early  figs  would  be  upon  it,  but  it  was  barren, 
and  he  found  nothing  but  leaves.  (Mark  xi.  13.)  Now  the  fig  tree 
mentioned  in  the  parable  was  planted  in  a  vineyard — in  ground  of  the 
best  quality  and  under  the  highest  degree  of  cultivation — planted  in  good 
soil,  with  a  convenient  exposure — protected  by  a  wall  or  a  hedge — kept 
free  from  weeds  and  every  thing  that  might  hinder  its  growth  and  fruit- 
fulness — nourished  not  only  by  the  dews  of  heaven,  but  also,  when 
necessary,  by  artificial  irrigation.  That  certain  man  to  whom  it  belonged 
was  at  much  trouble  and  expense  with  it.  Instead  of  allowing  it  to 
stand  by  the  way  side,  or  exposed  in  the  open  fields,  he  had  it  trans- 
planted to  a  place  where  it  could  be  properly  cared  for.     And  when  he 


REV.  ROBERT  INGLIS.  231 

had  taken  all  this  pains  about  it,  "  he  came  and  sought  fruit  thereon 
and  found  none."  It  was  unworthy  of  all  the  care  and  trouble  he  had 
expended  upon  it.  Surely  he  had  reason  to  expect  fruit ;  for  what  could 
have  been  done  more  for  it  that  he  had  not  done  ? — and  under  this  expec- 
tation he  did  not  send,  but  came  himself  that  he  might  have  the  pleasure 
of  plucking  the  fruit;  he  was  desirous  that  he  might  see  its  abundant 
fruitfulness  with  his  own  eyes  ;  "and  he  sought  fruit  thereon  and  found 
none.''  His  most  sanguine  expectations  were  disappointed;  there  was 
not  a  single  fig  ;  "  he  found  none.''  It  perhaps  was  full  of  leaves,  and 
had  a  fair  appearance,  and  from  the  treatment  it  had  received  it  was 
to  be  expected  that  some  fruit  would  be  found  upon  it ;  but  its  leaves 
concealed  its  barrenness,  its  appearance  was  a  deception,  and  the  good 
treatment  it  had  received  was  so  much  labour  lost. 

Now,  as  by  the  "certain  man"  is  meant  the  Lord  of  hosts,  so  by  the 
fig-tree  we  may  understand  the  Jewish  nation,  which  the  Lord  trans- 
planted out  of  Egypt  into  the  land  of  Canaan;  and  when  he  sought  fruit 
among  them  he  found  none,  for  when  our  Saviour  came  unto  his  own, 
his  own  received  him  not.  But  though  this  parable  was  originally 
addressed  to  the  Jews,  and  primarily  refers  to  them,  it  is  equally 
applicable  to  all  those  who  now  enjoy  the  privileges  of  the  Gospel,  and 
produce  no  fruit.  The  visible  church  of  God  in  every  age  and  in  every 
nation  is  the  vineyard  which  he  hath  separated  from  the  world,  and 
inclosed  and  hedged  about.  We  are  fig-trees  who  may  be  said  to  be 
planted  in  this  vineyard  by  our  baptism — we  are  admitted  into  the  visible 
church,  and  have  a  name  and  a  place  among  her  members — the  ordinances 
of  religion  are  dispensed  among  us  in  their  genuine  purity  and  simplicity  ; 
and,  like  the  fig-tree  in  the  parable,  there  are  many  on  whom,  if  the 
Lord  of  the  vineyard  were  to  come  seeking  fruit,  he  would  find  none. 
Although  they  have  been  planted  in  the  vineyard,  the  garden  of  the 
Lord,  and  the  vine-dressers,  the  ministers  of  the  Gospel,  have  been 
diligent  in  the  cultivation  of  them,  and  have  spared  no  pains  to  make 
them,  by  the  blessing  of  God,  fruitful  in  good  works,  still  they  are  barren, 
producing  plenty  of  leaves — blossoms  also,  it  may  be — but  no  fruit. 
But  let  us  proceed  with  the  parable.  We  have  seen  that  the  owner  of 
the  fig-tree,  when  he  came  seeking  fruit  upon  it,  found  none  ;  and  we  read 
at  the  seventh  verse,  "  Then  said  he  unto  the  dressers  of  his  vineyard, 
Behold  these  three  years  I  come  seeking  fruit  on  this  fig-tree  and  find 
none;  cut  it  down,  why  cumbereth  it  the  ground."  By  the  dresser  of 
the  vineyard  we  may  understand  our  Lord  Jesus  Christ,  who  urgently 
entreated  the  nation  of  the  Jews  to  flee  from  the  wrath  to  come,  and  to 
bring  forth  fruits  meet  for  repentance.  "  These  three  years,"  saith  the 
Lord  of  the  vineyard,  "  I  come  seeking  fruit  on  this  fig-tree."     God  is 


232  FREE  CHURCH  PULPIT. 

merciful  and  gracious,  long  suffering  and  slow  to  wrath,  forgiving  ini- 
quity, transgression,  and  sin.  In  the  antedeluvian  age  of  the  world,  hia 
long-suffering  waited  120  years  in  the  days  of  Noah,  while  the  ark  was 
a  preparing.  ( 1  Pet.  iii.  20.)  And  he  delayed  to  execute  his  vengeance 
upon  the  cities  of  the  Plain  till  the  cry  of  their  horrible  sins  had  ascen- 
ded up  to  heaven.  The  Jewish  nation  had  often  provoked  him  to 
jealousy,  but  they  also  were  spared  till  the  cup  of  their  iniquities  was 
tilled  to  the  brim.  In  the  parable  three  years  are  mentioned.  Some 
suppose  that  our  Saviour  here  alludes  to  the  time  of  his  own  mi- 
nistry, the  third  year  of  which  had  now  nearly  expired,  and  yet 
there  was  little  or  no  appearance  of  fruit  among  them.  Others  think 
that  he  refers  to  three  periods  of  time,  one  of  which  was  before  they  were 
carried  captive  into  Babylon,  another  after  they  returned  from  captivity, 
and  a  third  beginning  with  the  preaching  of  John  the  Baptist,  and  con- 
tinuing during  the  ministry  of  our  Lord  himself.  Now,  we  understand 
the  three  years  to  comprehend  the  whole  of  the  Jewish  dispensation  ;  and 
it  is  not  because  that  may  be  divided  into  three  periods  of  time  that  the 
phrase  "  three  years"  was  employed  by  our  Saviour,  but  because,  com- 
paring the  Jewish  nation  to  a  fig-tree,  he  follows  out  the  comparison  in 
this  respect,  that  the  fig-tree  only  bears  fruit,  as  we  observed  before, 
upon  the  third  year  after  it  is  transplanted.  The  first  year  it  is  merely 
put  into  the  ground ;  the  second  year  its  top  is  broken  off  to  make  it 
productive ;  and,  in  the  spring  of  the  third  year,  it  is  expected  to  pro- 
duce its  first  crop  of  fruit. 

But  there  is  no  necessity  for  limiting  the  words  of  our  Saviour,  as 
even  this  interpretation  would  seem  to  do,  for  the  three  years  just  mean 
the  appointed  time,  however  long  or  however  short  it  might  be,  which 
God  had  allowed  the  Jewish  nation  to  bring  forth  fruits  meet  for  re- 
pentance, before  the  sceptre  should  depart  from  Judah  and  their  polity 
should  be  destroyed.  And  though  this  parable  was  originally  addressed 
to  the  Jews,  and  describes  their  condition  in  a  very  striking  manner, 
yet  it  may  also  be  applied  to  men  in  every  age,  and  is  designed  for  the 
awakening  of  all  who  enjoy  the  means  of  grace.  It  exhibits  a  law  ob- 
served in  the  dispensations  of  providence  and  the  administrations  of 
grace  which  should  overwhelm  with  terror  all  who  possess  spiritual 
privileges  without  improving  them. 

Every  man  has  a  certain  time  of  probation  allotted  to  him,  wherein 
he  is  required  to  work  the  work  of  him  who  sent  him,  and  to  abound  in 
the  fruits  of  righteousness,  which  are  by  Jesus  Christ  to  the  praise  and 
glory  of  God  the  Father.  There  is  a  time  to  every  purpose  under  the 
heaven,  and  to  us  now  is  the  accepted  time,  now  is  the  day  of  salvation, 
now  is  the  time  for  making  our  calling  and  election  sure — now,  while 


REV.    ROBERT  INGLIS.  233 

the  Spirit  of  God  is  striving  with  us,  and  we  may  have  access  to  the 
fountain  of  mercy.     If  we  remain  ignorant  of  the  day  of  our  mercful 
visitation — if  we  despise  the  riches  of  God's  grace — if  we  persevere  in 
our  alienation  from  him,  and  obstinately  continue  in  sin — the  advan- 
tages which  we  now  possess   will  be   taken  away  from  us,  our  day  of 
grace  will  be  at  an  end — the  utmost  term  of  God's  patience  will  be  ex- 
pired— the  Holy  Spirit  grieved,  will  be  provoked  to  depart  and  will  strive 
no  longer  with  us — we  will  be  given  over  to  a  reprobate  mind,  and  our 
hearts  being  hardened  through  the  deceitfulness  of  sin,  it  will  be  impos- 
sible to  renew  us  to  repentance,  seeing  we  will  have  crucified  to  our- 
selves the  Son  of  God   afresh,  and  have  put  him  to  an  open  shame. 
The  length  of  time  that  has  been  allowed  us  to  produce  fruit  while  we 
still  continue  barren,  is  too  probable   an  indication  that  we  will  never 
bring  forth  fruit ;  and  as  the  owner  of  the  vineyard  said  of  the  fig-tree, 
"  Cut  it  down,  why  cumbereth  it  the  ground,"  so  there  is  reason  to  fear 
it  will  be  said  of  us,  "  Cast  ye  the  unprofitable  servant  into  outer  dark- 
ness, there  shall  be  weeping,  and  wailing,  and  gnashing  of  teeth."     The 
unfruitful  vineyard  was  condemned,  so  that  the  rain  from  heaven  should 
not  fall  upon  it — its  hedge  was  broken  down,  so  that  the  wild  beasts  of 
the  forest  might  destroy  it — and  the  unfruitful  trees  that  it  contained 
were  rooted  out,  withered,  and  cast  into  the  fire,  that  they  might  be 
consumed.     The  fig-tree  was  not  only  barren,  but  a  "  cumberer  of  the 
ground.''     It  occupied  that  place  in  the  vineyard  which  was  intended 
for  a  fruitful  tree,  and  therefore  it  was  necessary  it  should  be  removed. 
So,  also,  those  who   are   unfruitful  in   the  Church  of  Christ   will  be 
removed,  and  their  place  supplied  by  those  who  shall  bring  forth  their 
fruit  in  the  season  thereof. 

"  And  he,"  the  dresser  of  the  vineyard,  "answering,  said  unto  him, 
Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about  it  and  dung  it. 
And  if  it  bear  fruit,  well ;  and  if  not,  then  after  that  thou  shalt  cut  it 
down,"  v.  8,  9.  We  have  here  the  intercession  of  the  vine-dresser  in 
behalf  of  the  barren  fig-tree.  Not  only  is  the  Lord  Jehovah  lono-- 
suffering  and  slow  to  wrath,  but  we  have  also  an  advocate  and  an  inter- 
cessor with  him — one  who  has  a  fellow-feeling  of  our  infirmities,  for  while 
he  was  here  on  earth,  he  was  tempted  on  all  points  like  as  we  are,  yet 
without  sin — one  who,  therefore,  can  have  compassion  on  the  ignorant, 
and  them  that  are  out  of  the  way,  seeing  that  he  also  was  compassed  with 
infirmity.  But  the  dresser  of  the  vineyard,  although  he  made  inter- 
cession for  the  fig-tree,  did  not  petition  that  it  should  never  be  destroyed. 
Although  he  bears  long  with  the  unfruitfulness  of  his  professing  fol- 
lowers, yet  a  time  will  come  when  he  shall  be  provoked  with  their 
delay,  and  cease  any  longer  to  make  intercession  for  them.     "  Lord, 


234  TREE  CHURCH  PULPIT. 

let  it  alone  this  year  also' — let  it  alone  for  some  time  longer.  I  only 
petition  for  a  short  time,  but  it  is  a  sufficient  time  to  see  whether  it 
will  hear  fruit  or  not.  The  Jews  were  often  warned  of  the  punishment 
that  would  overtake  them  if  they  continued  impenitent  and  unfruitful, 
notwithstanding  all  the  advantages  with  which  they  had  been  favoured; 
and  in  this  parable  the  mercy  of  God  in  sparing  them  upon  the  inter- 
cession of  his  own  Son,  is  beautifully  set  forth.  They  were  now  under 
the  care  of  the  Lord  Jesus  Christ,  the  dresser  of  the  vineyard,  and  he 
petitions  that  God  would  give  them  a  farther  time  of  trial — that  he 
would  lengthen  out  their  probation  a  little  longer,  and  see  if  they  would 
be  improved,  and  become  fruitful  under  his  own  personal  ministry,  and 
that  of  his  Apostles.  And  he  hints  to  them  that  if  this  failed — if  this 
additional  time  and  these  additional  means  for  their  improvement  failed 
to  produce  the  desired  effect — if  they  continued  impenitent  and  unfruitful 
under  these  last  and  best  means,  no  more  pains  should  be  taken  with 
them,  but  they  should  be  utterly  destroyed,  and  that  without  remedy. 
"  Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about  it  and  clung  it." 
Although  the  fig-tree  was  planted  in  a  vineyard,  and  thus  favoured  with 
many  advantages  of  soil,  situation,  shelter,  culture,  and  protection,  so 
that  it  should  have  been  fruitful  without  any  other  means  to  make  it 
60,  yet  the  vine-dresser  was  willing  to  bestow  more  labour  upon  it, 
and  petitioned  the  Lord  of  the  vineyard  that  it  might  be  allowed  to 
stand  another  year,  when  he  would  use  all  means  that  he  could  think  of 
to  make  it  fruitful — he  would  dig  about  it,  prune  away  some  of  the 
large  roots,  and  slacken  the  earth  about  the  tender  fibres — he  would 
also  dung  it — when  turning  over  the  earth,  he  would  apply  to  its  roots 
that  manure  which  ought  to  nourish  and  make  it  fruitful.  "  And  then,'' 
he  says,  "  if  it  bear  fruit,  well :  and  if  not,  then  after  that  thou  shalt 
cut  it  down.''  He  was  willing  to  try  what  could  be  done  with  it  one  year 
more — he  thought  it  very  probable,  that  by  a  little  additional  culture  and 
paying  a  little  more  attention  to  it,  it  might  still  be  productive — "if  it 
bear  fruit,  well."  The  labour  bestowed  upon  it  will  not  be  lost — the 
patience  shewn  unto  it  will  be  approved  of,  and  it  will  be  well  that  it  was 
spared  ;  but  if  not,  "  then  after  that  thou  shalt  cut  it  down."  If  all 
these  means  prove  ineffectual — if  it  still  continue  unfruitful — it  is  fit 
for  nothing  but  the  fire — yet,  let  not  my  hand  be  upon  it.  I  have  inter- 
ceded for  it — I  have  been  at  much  pains  about  it — I  would  have 
rejoiced  to  see  it  bearing  fruit — even  yet  I  cannot  put  forth  my  hand 
against  it ;  but  it  is  a  cumberer  of  the  ground — its  appearance  is  dis- 
graceful in  the  vineyard — its  presence  is  injurious  to  the  fruitful  trees 
— the  attentions  lavished  upon  it  will  be  much  more  agreeably  and 
profitably  bestowed  upon  them,  and  therefore  "  tkm  shalt  cut  it  down." 


REV,  ROBERT  IKGLIS.  235 

We  acknowledge  the  justice  and  the  propriety  of  all  this  that  is  done,  or  is 
proposed  to  be  done,  to  the  fig-tree,  and  we  now  remind  you  that  the 
fig-tree  too  truly  and  too  faithfully  represents  many  among  ourselves-*— 
the  forbearance  that  has  been  shewn  us,  the  means  that  hare  been  used 
to  make  us  fruitful,  and  our  final  destruction,  if  after  all  we  remain 
impenitent  and  unproductive.  God  truly  is  long-suffering  to  usward, 
not  willing  that  any  of  us  should  perish,  but  rather  that  we  should  turn 
from  the  evil  of  our  ways  and  live.  Unto  us,  as  unto  Israel  of  old,  his 
uniform  language  is,  "  Turn  ye,  turn  ye,  from  your  evil  ways,  for 
why  will  ye  die.  I  have  no  pleasure  in  the  death  of  the  wicked,  neither 
of  him  who  dies,  saith  the  Lord  :  wherefore  turn  yourselves  and  live 
ye."  Though  we  have  long  continued  unfruitful,  or  fruitful  only  in 
wickedness,  yet  the  time  of  our  probation  is  mercifully  lengthened  out, 
but  "  we  have  despised  the  richness  of  his  goodness,  and  forbearance* 
and  long-suffering,"  not  knowing  that  "the  goodness  of  God  should 
lead  us  to  repentance."  (Rom.  ii.  4.)  Surely  it  is  of  his  mercies  that 
we  are  not  consumed — it  is  because  the  dresser  of  the  vineyard,  the 
Lord  Jesus  Christ,  is  still  continuing  to  make  intercession  for  us — 
because  his  compassions  flow  and  fail  not — and  because  he  is  not  en- 
tered into  the  holy  places  made  with  hands,  which  are  the  figures  of 
the  true,  but  into  heaven  itself,  now  to  appear  in  the  presence  of  God 
for  us.  He  has  also  used  every  mean  to  make  us  fruitful  in  works  of 
faith  and  labours  of  love.  He  has  given  us  line  upon  line,  and  precept 
upon  precept,  here  a  little  and  there  a  little.  He  not  only  intercedes 
that  we  should  he  spared  a  little  longer,  but  he  increases  the  means  of 
grace  and  opportunities  of  improvement — his  Spirit  strives  more 
urgently — his  word  is  made  more  quick  and  powerful  in  its  application — 
it  comes  home  with  more  energy  to  our  hearts,  and  our  consciences 
alarm  us  more  frequently  and  more  forcibly  with  the  fear  of  condemna- 
tion. Yet,  though  these  means  have  been  used  for  three  years,  and 
are  used  still,  we  may  reject  them  all  as  many  do,  and  become  hardened 
in  iniquity — we  may  refuse  to  give  admission  to  Jesus,  though  he  stand 
at  the  door  and  knock.  We  may  resist  the  Spirit,  though  he  would  strive 
with  us — we  may  stifle  conviction,  though  it  would  force  itself  upon  us— ■ 
the  word  may  be  read  and  heard,  but  not  being  mixed  with  faith  in  them 
who  hear,  it  will  only  be  as  water  which  has  been  spilt  upon  the  ground 
and  cannot  be  gathered  up  again.  Conscience  may  continue  to  sound  an 
alarm,  but  its  voice  will  be  drowned  in  the  noisy  clamour  of  dissipation  and 
riot,  till  at  last  it  will  cease  to  accuse,  however  criminal  or  careless  our 
conduct  may  be,  because  it  will  have  become  seared  as  with  a  hot  iron. 
In  such  circumstances,  nothing  can  await  us  but  a  certain  fearful  looking 
for  of  judgment  and  fiery  indignation  to  devour  the  adversaries, 


236  TREE  CHURCH  PULPIT. 

You  will  recollect  the  vine-dresser  did  not  request- that  the  barren 
fig -tree  should  be  spared  altogether.  It  was  only  for  a  limited 
time  that  he  ashed  indulgence  for  it.  "  Lord,  let  it  alone  this 
year  also.''  So,  likewise,  with  the  unfruitful  professors  of  Christianity, 
the  Lord  Jesus  Christ  may  say,  "  Lord,  let  them  alone  for  this  year 
also,''  or  for  a  certain  limited  time;  but  he  will  not  request  that  they 
should  be  allowed  to  continue  in  their  trespasses.  God  has  borne  long 
with  them — upon  the  intercession  of  our  Saviour  he  may  yet  bear  with 
them  a  little  longer ;  but  his  Spirit  will  not  always  strive  with  man — a 
sufficient  time  will  be  allowed  them,  and,  if  they  bear  fruit,  well — it 
will  be  well  for  them  in  time  and  well  for  them  in  eternity ;  but  if 
not,  then  when  that  time  is  expired,  they  shall  be  cut  down.  God 
shall  speak  to  them  in  his  wrath,  and  vex  them  in  his  sore  displeasure. 
"  Because  I  have  called  and  ye  refused ;  I  have  stretched  out  my  hand 
and  no  man  regarded  ;  but  ye  have  set  at  nought  all  my  counsel,  and 
would  none  of  my  reproof;  I  also  will  laugh  at  your  calamity;  I  will 
mock  when  your  fear  cometh ;  when  your  fear  cometh  as  desolation, 
and  your  destruction  cometh  as  a  whirlwind  ;  when  distress  and 
anguish  cometh  upon  you.  Then  they  shall  call  upon  me,  but  1  will 
not  answer;  they  shall  seek  me  early,  but  they  shall  not  find  me.'' 
(Proverbs  i.  24-28.) 

The  instructions  conveyed  by  this  parable  are  very  obvious.  It  is 
surely  reasonable  that  those  who  are  placed  in  the  Church,  with  all  the 
advantages  of  religious  means  and  ordinances,  should  bring  forth  fruit 
unto  God ;  yet,  alas  !  how  many  are  there  in  such  favoured  situations 
who  still  remain  unprofitable  "  cumberers  of  the  ground,"  and  there- 
fore liable  to  be  cut  down  as  displeasing  unto  God,  the  master  of  the 
vineyard  ?  Through  the  intercession  of  the  vine -dresser,  our  Lord 
Jesus  Christ,  he  may  be  graciously  pleased  to  delay  his  threatened 
vengeance;  but  the  time  of  his  patience  is  limited,  for  he  will  not 
always  strive  with  man  ;  and  if  repeated  warnings  and  admonitions 
will  produce  no  good  effect  upon  them,  the  stroke  of  his  justice  will 
fall,  and  they  shall  feel  the  weight  of  his  indignation.  From  this 
parable,  then,  in  the 

First  place,  we  see  the  forbearance  of  God  manifested  to  barren  fig- 
trees,  fruitless  professors,  through  the  intercession  of  our  Lord  Jesus 
Christ;  and  there  are  some  such  in  every  congregation.  By  our  bap- 
tism we  were  early  planted  in  the  vineyard — we  had  much  care  bestowed 
upon  US' — much  instruction  given  unto  us — many  privileges  conferred 
upon  us,  and  many  means  used  with  us  to  make  us  fruitful  unto  good 
works.     The  Lord  of  the  vineyard  hath  come  frequently  looking  for 


REV.  ROBERT  INGLIS.  237 

1  fruit,  and  upon  many  of  us  he  has  found  none.  The  profession  of  some 
has  been  hypocritical  —  the  blossoms  which  appeared  upon  others 
promising  abundance  of  fruit,  have  been  blasted  by  the  frosts  of 
ingratitude  and  selfishness,  or  scorched  by  the  lusts  of  sensuality 
and  intemperance ;  and   the    leaves   in   some    others,   instead  of  con- 

;  cealing  the  fruit,  have  only  concealed  their  covetousness  and  worldli- 
ness.  This  is  a  lamentation,  and  shall  be  for  a  lamentation.  But 
blessed  be  God,  though  this  may  be  the  case  with  some,  it  is  not 
the  case  with  all.  Yet  I  would  remind  you  it  is  by  no  means  impro- 
bable that  this  is  the  case  with  those  who  are  least  willing  to  allow  it ; 
and  it  is  only  through  the  forbearance  of  God  that  they  have  not  been 
cut  down  as  cumberers  of  the  ground,  and  that  their  candlestick  has  not 
been  removed  out  of  its  place. 

In  the  second  place,  advert  to  the  time  mentioned  in  the  parable. 
The  owner  of  the  vineyard  says,  "these  three  years  I  come  seeking 
fruit  and  find  none."  Three  years  ago*  we  listened  to  the  voice  of 
conscience  and  the  call  of  God,  and  separated  ourselves  from  the  Estab- 
lished Church  because  of  "  interference  with  conscience,  the  dishonour 
done  to  Christ's  crown,  and  the  rejection  of  his  sole  and  supreme 
authority  as  King  in  his  church."  These  are  the  concluding  words 
of  our  unanswered  and.  unanswerable  protest — the  last  words  uttered 
by  Dr  Welsh,  now  gone  to  his  rest,  in  the  Assembly  of  the  Establish- 
ment— words  of  solemn  meaning — words  that  ought  to  be  prayerfully 
pondered  by  all  who  still  remain  in  the  Establisment.  Three  years 
ago  we  asserted  Christ's  right  to  rule  supreme  in  his  own  house,  and 
maintained  the  spiritual  independence  of  his  people.  Three  years 
ago,  as  members  of  the  Free  Church  of  Scotland,  we  left  what  we 
then  considered,  and  still  consider  an  enthralled  church,  and  met  as  a 
free  congregation  at  the  manse  door.  The  fig-tree3  were  full  of  leaves 
then,  there  was  also  a  goodly  appearance  of  blossom.  The  trees  are 
not  less  numerous  now,  they  seem  to  be  as  full  of  leaves  as  ever,  and 
there  is  yet  no  lack  of  blossoms,  but  what  has  become  of  the  fruit  ?  Ah, 
there  has  been  little  in  comparison  of  what  there  might  have  been,  and 
little  in  comparison  with  what  there  ought  to  have  been  !  Yet  for  what 
there  has  been  we  would  give  God  the  glory ;  and  if  it  be  that  the  love 
of  some  has  waxed  cold,  is  it  not  the  case  also  that  there  has  been  fruit 
where  little  was  then  expected  ?  At  the  intercession  of  the  vine-dresser, 
the  Lord  Jesus  Christ,  those  who  are  yet  unfruitful  may  get  a  farther 
trial  of  another  year.  "  They  may  be  let  alone  this  year  also,"  and  if 
they  bear  fruit  it  will  be  well.     The  vine-dresser  will  have  pleasure 


*  Preached  at  lCdzell  Free  Church,  evening  14th  June  It 46. 


238  FREE  CHURCH  PULPIT. 

"  and  cause  for  rejoicing,  for  lie  shall  see  of  the  travail  of  his  soul  and  be 
satisfied;  and  the  owner  of  the  vineyard  will  also  be  pleased  to  find 
fruit  where  he  formerly  only  found  leaves.  As  for  the  tree  itself,  it 
will  be  well  for  it ;  it  shall  not  be  cut  down,  but  receive  blessing  from 
God ;  it  shall  be  purged  that  it  may  bring  forth  more  fruit  ;  and  at  last 
it  shall  be  transplanted  from  the  vineyard  on  earth  to  the  paradise  above, 
to  flourish  for  ever  in  the  courts  of  God's  house. 

In  the  third  place,  this  parable  teaches  us  that  though  God  bear 
long,  he  will  not  bear  always  with  unfruitful  professors;  the  time 
will  come  when  they  shall  be  cut  down  as  cumberers  of  the  ground. 
His  justice  will  not  long  be  trifled  with,  and  his  long-suffering,  and 
forbearance,  and  patience  will  come  to  an  end.  The  vine-dresser 
interceding  for  the  fig-tree,  said,  "Lord,  let  it  alone  this  year  also,  till 
I  shall  dig  about  it  and  dung  it;  and  if  it  bear  fruit,  well ;  and  if  not, 
then  after  that  thou  shalt  cut  it  down."  Through  the  intercession  of 
our  Lord  Jesus  Christ  they  who  are  yet  unfruitful  may  be  spared  for 
some  time,  and  more  means  may  be  used  with  them  ;  and  if  after  that 
they  still  continue  barren,  he  will  cease  to  intercede  for  them.  That 
additional  time  which  was  given,  and  the  additional  means  which  were 
used  for  their  benefit,  will  then  only  aggravate  their  condemnation,  and 
it  will  be  more  tolerable  in  the  day  of  judgment  for  Sodom  and  Gommorrah 
than  for  them.  I  beseech  all  such  who  now  hear  me  to  be  no  longer 
faithless  but  believing,  and  to  bring  forth  fruits  meet  for  repentance. 
I  beseech  you,  by  the  forbearance  of  God,  by  his  long-suffering  kindness 
and  tender  mercy — by  the  intercession  of  our  Lord  and  Saviour — by 
the  assurance  that  God  will  not  always  strive  with  man,  and  that  the 
Saviour  will  not  always  intercede  for  impenitent,  unfruitful,  professors 
— by  every  fear  of  hell  which  can  arouse  unthinking  sinners  from  their 
dreadful  lethargy,  and  awaken  them  to  see  the  awful  danger  of  their 
situation — by  every  hope  of  heaven  which  can  stimulate  their  endeavours 
for  the  attainment  of  it — by  all  the  invitations  of  mercy  that  are  ad- 
dressed to  them  in  the  word  of  God — by  all  that  Christ  did,  and  taught, 
and  suffered  to  save  sinners — and  by  the  striving  of  the  Holy  Spirit — 
Oh,  I  beseech  you  to  flee  from  the  wrath  to  come.  "  Now,  then,  we  are 
ambassadors  for  Christ,  as  though  God  did  beseech  you  by  us  :  we  pray 
you,  in  Christ's  stead,  be  ye  reconciled  to  God."  (  2  Cor.  v.  20.)  May 
God  give  testimony  to  the  word  of  his  grace,  and  render  it  effective  for 
the  conviction  and  conversion  of  sinners,  and  for  the  sanctification  of 
believers.     Amen. 


(     239     ) 


SERMON    CXV. 

CHRIST  DESTROYS  THE  BELIEVER'S  FEARS. 

BY  THE  REV.  G.  PHILIP,  STONEHAVEN. 

i  "And  when  I  saw  him,  I  fell  at  his  feet  as  dead.  And!  he  Taid  his  right  hand  upon  mf,  snv- 
4n?  unto  me,  Fear  not;  I  am  the  first  and  the  last.  I  am  he  that  liveth.  and  was  dead  j  and 
behold,  I  am  alive  for  evermore,  Amen ;  and  have  the  kevs  of  hell  and  of  death."— Rev.  i.  17, 
1 

(Preached  after  the  celebration  of  the  Lord's  Supper.) 

The  subject  of  the  text  is  a  remedy  prescribed  by  Christ  for  certain 
fears  which  had  sprung  up  in  the  mind  of  his  Apostle.  The  occasion 
of  these  fears  was  (as  we  find  by  the  context),  a  sight  of  the  glory  of 
Christ  in  his  state  of  exaltation. 

This  is  a  sight  which  all  believers  behold  on  earth.  There  are  two 
ways  in  which  it  may  be  beheld.  First,  by  the  eye  of  the  body.  John 
was  now  beholding  it  with  his  eye,  and  this  to  him  was  but  a  following 
up  of  those  sights  which  he  had  all  along  had  of  Christ  in  his  state  of 
humiliation.  With  the  eye  of  the  body  he  had  gazed  upon  the  Man  of 
Sorrows — with  the  same  eye  he  was  now  gazing  upon  the  Lord  of 
Glory.  But,  secondly,  this  sight  may  be  beheld  by  the  eye  of  the 
regenerated  soul.  Believers  look  at  it  with  this  eye.  They  are  the 
temple  of  the  Spirit  of  God  ;  and,  speaking  of  that  Spirit,  Christ  says, 

He  shall  glorify  me,  for  he  shall  receive  of  mine  and  shall  shew  it 
unto  you."  But  the  Spirit  glorifies  and  exhibits  a  full  Christ — Christ 
risen,  as  well  as  Christ  dead ;  Christ  wearing  his  mediatorial  crown,  as 
well  as  Christ  suspended  on  the  cross. 

This  sight  of  Christ  exalted  which  believers  now  have  is  as  real  and 
distinct  as  any  of  their  other  sights  of  Christ,  and,  as  in  John's  case,  is 
but  a  following  up  of  these. 

It  is  with  the  eye  of  the  soul  they  behold  him  on  the  cross  bearing 
their  iniquities,  and  bringing  in  for  them  an  everlasting  righteousness ; 
it  is  with  the  same  eye  they  behold  him  as  he  sits  with  them  at  his" 
table,  and  it  is  also  with  the  same  eye  that  they  "  see  the  heavens 
opened,  and  the  Son  of  Man  standing  on  the  right  hand  of  God." 

Believers,  you  should  practise  your  eye  with  this  sight.  To-day  it 
has  been  long  and  earnestly  fixed  on  the  Lamb  of  God  slain  from  the 
foundation  of  the  world,  let  it  now  gaze  for  a  little  on  the  glory  of  that 
Lamb  in  the  kingdom  of  his  Father.     What  though  fears  spring  up  at 


240  FREE  CHURCH  PULPIT. 

the  sight  !  If  you,  like  John,  shall  tremble,  like  John,  also,  you  may 
be  encouraged  and  emboldened  by  the  very  voice  of  Him  at  whom  you 
quail.  It  was  not  fitting  that  John  should  be  always  leaning  on  the  bosom 
of  the  Man  of  Sorrows :  he  was  now  on  the  very  threshold  of  a  state  where 
he  would  for  ever  be  gazing  on  Jesus  crowned  with  glory  and  honour;  it 
was  fitting  therefore  that  his  eye  should  be  partially  opened  on  earth  to 
the  overpowering  splendour  of  the  scene  which  was  so  soon  to  burst  upon 
his  view.  And,  children  of  God,  it  is  not  fitting  that  you,  who  are  al- 
ready treading  the  very  outcourts  of  the  palace  of  the  great  king,  should 
be  always  reclining  beneath  that  banner  of  love  which  rests  over  the 
memorials  of  a  crucified  Jesus.  The  Lord  is  not  here,  he  is  risen,  he  is 
gone  into  heaven,  and  is  at  the  right  hand  of  God,  and  already  the 
prayer  which  he  has  presented  for  you  is  hastening  to  be  answered, 
"  Father,  I  will  that  they  also  whom  thou  hast  given  me  be  with  me 
where  I  am,  that  they  may  behold  my  glory  which  thou  hast  given  me.'' 

What,  then,  are  your  feelings  as  you  gaze  on  the  glory  of  your  ex- 
alted Lord  ?  Like  John,  when  you  see  him,  do  you  fall  at  his  feet  as 
dead  ?  And  is  the  language  of  feelings  which  you  have  no  power  to 
express,  such  as  fell  from  the  mouth  of  Isaiah  when  he  beheld  the  same 
glory,  "  Woe  is  me  for  I  am  undone,  because  I  am  a  man  of  unclean  lips, 
for  mine  eyes  have  seen  the  king,  the  Lord  of  hosts  ?"  Behold,  Jesus  is 
laying  his  right  hand  upon  you,  and  hark  what  he  is  saying,  "  Fear  not,  I 
am  the  first  and  the  last.  I  am  he  that  liveth  and  was  dead,  and  behold 
I  am  alive  for  evermore,  Amen  ;  and  have  the  keys  of  hell  and  of  death." 

Now  let  us  look  at  the  comfort  which  these  words  are  calculated  to 
impart.     And  this  we  may  do  by  considering, 

(I.)  Who  it  is  that  prescribes  the  remedy  for  your  fears.  It  is 
Jesus  who  lays  his  right  hand  upon  you,  saying  unto  you,  "  Fear  not  ;*' 
and  by  examining, 

(II.)  The  remedy  in  its  several  parts,  "  I  am  the  first  and  the  last. 
I  am  he  that  liveth,  and  was  dead  ;  and  behold  I  am  alive  for  ever- 
more, Amen  ;  and  have  the  keys  of  hell  and  of  death." 

I.  Consider  that  it  is  Jesus  himself  who  prescribes  the  remedy. 
He  lays  his  right  hand  upon  you.     He  says  unto  you,  "  fear  not." 

This  might  well  be  ranked  among  the  parts  of  the  remedy,  for  like 
many  other  remedies  the  value  of  this  one  consists  greatly  in  the  hand 
that  administers  it.  If  I  have  offended  a  friend,  his  own  simple  assu- 
rance of  forgiveness  is  worth  a  thousand  arguments  from  others  who 
would  wish  to  convince  me  that  he  is  no  longer  offended.  Were  a 
person  of  whom  you  stood  greatly  in  dread  to  preserve  the  closest  silence 
regarding  you;  although  you  should  on  all  hands  be  pressed  with  reasons 


REV.  G.  PHILIP.  241 

to  show  that  your  fears  were  groundless  ;  reasons,  too,  which  he  was 
willing  should  be  employed,  would  you  not  feel  as  if  there  were  some- 
thing ominous  in  the  mysterious  silence  which  he  himself  preserved, 
and  that  ere  the  reasons  could  tell  with  all  their  effect  upon  your  mind, 
that  silence  must  be  broken  by  an  assurance  of  his  love  ? 

The  same  principle  will  hold  in  the  case  of  Christ  and  his  people. 
"  I  am  the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine." 
The  very  voice  of  Christ  should  operate  as  a  charm  on  his  people. 
There  should  be  something  heart-stirring  in  the  words,  "  Fear  not,''  as 
uttered  by  him,  altogether  independent  of  reasons  for  the  banishment 
of  fears. 

Faint-hearted  believers,  be  of  good  courage,  then.  Not  only  arc 
there  reasons  why  your  fears  should  be  calmed — reasons,  too,  which 
Christ  is  willing  should  be  brought  to  bear  upon  you  for  this  purpose, 
but  he  himself,  so  far  from  standing  aloof  in  mysterious  silence,  is  lay- 
ing his  right  hand  upon  you,  and  with  that  voice  which  you  have 
before  obeyed,  is  saying  unto  you,  "  Fear  not.'' 

It  is  not  by  arguments  devised  by  men  that  you  are  called  on  to  look 
up  in  hope  and  confidence.  It  is  by  an  entreaty  coming  to  yourself 
fresh  from  the  mouth  of  Him  before  whom  you  tremble.  And  oh,  when 
it  is  He  himself  that  bids  you  not  fear,  does  not  the  very  glory  with 
which  he  is  encircled  bring  encouragement  to  your  heart  ?  Do  you  not 
feel  that  you  may  safely  lay  uside  your  fears,  when  all  the  terrors  of 
His  majesty  are  arrayed,  not  against  you,  but  on  your  behalf?  And 
if,  in  addition,  you  not  only  hear  the  sound  of  the  voice  of  your  exalted 
Lord,  but  that  voice  urging  reasons  why  all  your  fears  should  be  dispelled ; 
and  if,  in  the  urging  of  these  reasons,  you  can  hear  the  silver  tones  of 
infinite  and  everlasting  love,  and  behold  the  Lamb  of  God  blended 
with  the  Lion  of  the  tribe  of  Judah,  do  you  not  feel  your  soul  reviving, 
yea,  strengthened  within  you,  at  the  very  sight  of  the  glory  of  Jesus  at 
the  right  hand  of  God  ? 

II.  We  come  now  as  proposed,  secondly,  to  examine  the  remedy  in 
its  several  parts.  Christ  not  only  bids  his  people  fear  not,  but  he  urges 
reasons  why  they  should  not.  These  reasons  are  contained  in  the 
several  parts  of  the  remedy.  Let  us  take  up  these,  then,  in  their 
order. 

And  1st,  ,:  I  am  the  first  and  the  last,  I  am  he  that  liveth,"  or,  as  it 
might  be  rendered,  "  I  am  the  living  one.'' 

Several   ideas   are   comprehended  under  those   expressions :    Christ 

existing  from  everlasting  to  everlasting — Christ  the  author  and  end  of 

all  things — Christ  their  sum  and  substance.     The  epithets  are,  you 

perceive,  expressive  of  his  Godhead.     The  others  which  he  assumes  in 

No.  125. — Ser.  115.  vol.  in. 


242  FREE  CHURCH  PULPIT. 

the  text  have  respect  to  his  humanity.  How  beautifully  they  all  unite 
to  dispel  the  fears  of  his  people  !  Some  of  these  fears  are  to  be  chased 
away  by  his  Godhead,  some  by  his  humanity ;  to  chase  away  all,  Christ 
speaks  both  as  God  and  as  man. 

But  let  us  now  try  the  power  of  this  first  part  of  the  remedy.  What 
are  your  fears,  then,  child  of  God,  as  you  look  upon  the  glory  of  Christ  ? 
Is  this  one  of  them,  that  it  is  impossible  that  he  could  be  caring  for 
and  loving  so  insignificant  and  dead-hearted  a  creature  as  you  ?  But 
whose  voice  is  this  ?  "  Fear  not,  for  I  have  redeemed  thee,  I  have 
called  thee  by  thy  name,  thou  art  mine."  Is  this  another  of  your  fears, 
that  you  have  such  a  heart  that  you  will  never  be  able  to  obtain  fitness 
for  beholding  Christ's  glory  in  eternity  ?  But  who  says  this  ?  "  Hast 
thou  uot  known,  hast  thou  not  heard,  that  the  everlasting  God,  the  Lord, 
the  Creator  of  the  ends  of  the  earth,  fainteth  not,  neither  is  weary  ? 
There  is  no  searching  of  his  understanding.  He  giveth  power  to  the 
faint,  and  to  them  that  have  no  might  he  increaseth  strength.  Even 
the  youths  shall  faint,  and  be  weary,  and  the  young  men  shall  utterly 
fall,  but  they  that  wait  upon  the  Lord  shall  renew  their  strength,  they 
shall  mount  up  with  wings  as  eagles,  they  shall  run  and  not  be  weary, 
and  they  shall  walk  and  not  faint."  Is  this  another,  that  your  efforts 
to  make  known  Christ's  glory  to  others  will  fail  ?  Hark,  who  speaks  ! 
«  My  grace  is  sufficient  for  thee,  for  my  strength  is  made  perfect  in 
weakness." 

Your  fears,  whatever  they  are,  may  be  removed.  The  First,  the 
Last,  and  the  Living  One  must  be  able  for  the  task,  and  He  is  willing. 
Did  a  past  eternity  require  to  be  searched  ere  your  peace  could  be  fully 
established,  Jesus  would  still  say  to  you,  "  Fear  not,"  for  he  is  from 
everlasting.  Did  a  stream  of  spiritual  life  require  to  be  struck  out 
from  some  flinty  heart,  Jesus  would  still  say,  "  Fear  not,"  for  he  him- 
self is  the  Living  One.  And  at  the  moment  of  your  deepest  despond- 
ings,  and  when  the  sighs  of  ten  thousand  fainting  hearts  like  your  own 
are  ascending  before  him,  conscious  though  he  is  that  each  one  of  his 
people  must  be  presented  faultless  before  the  throne,  he  still  whispers 
to  you,  "  Fear  not,"  for  "  in  Him  dwelleth  all  the  fulness  of  the  God- 
head bodily.'' 

The  second  part  of  the  remedy  embraces  the  words,  "  I  was  dead." 

In  how  striking  a  contrast  this  part  stands  to  the  last !  The  glory  of 
the  Deity  is  now  shaded  by  the  darkness  of  a  human  grave.  But  what 
an  amount  of  comfort  this  part  is  calculated  to  afford;  for,  if  Christ 
was  dead,  why  should  you  fear  to  approach  the  throne  of  grace  on 
which  he  now  sits.  He  whose  face  you  look  upon  when  you  bend 
the  kuee,  once  "made  himself  of  no  reputation,  and  took  upon  him  the 
orm  of  a  servant,  and  was  made  in  the  likeness  of  men,  and  being  found 


EEV.  G.  PHILIP.  2  3 

in  fashion  as  a  man,  ho  humbled  himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross."  Christ  cannot  but  rejoice  in  6eeing 
angels  approach  him ;  but  when  he  beholds  you  approaching  him,  his 
eye  must  single  you  out  from  the  myriads  of  adoring  hosts  as  one  of 
the  very  same  clime  and  family  as  himself,  bone  of  his  bone,  and 
flesh  of  his  flesh. 

But,  again.  If  Christ  was  dead,  why  should  you,  who  are  one  with 
him,  fear  the  punishment  of  your  sins?  That  punishment  is  all  past 
already.  The  wages  of  sin  is  death.  Yes,  that  is  irreversible,  and  the 
gospel  does  not  alter  it.  But  it  tells  us  of  two  ways  in  which  the 
penalty  of  sins  may  be  discharged.  Your  sins  may  lie  eilher  upon  you 
or  upon  Christ.  Lying  upon  you,  they  have  their  punishment  ex- 
hausted only  with  the  everlasting  death  of  your  soul ;  lying  upon 
Christ,  they  have  their  punishment  exhausted  with  the  death  of  his 
body.  But  is  not  this  your  very  claim  as  a  believer,  that  Jehovah  hath 
laid  your  sins  upon  Christ  ?  Then  their  punishment  must  be  all 
exhausted,  if  only  that  be  a  true  sentence,  "  I  was  dead."  The  groans 
of  Christ  in  the  garden  of  Gethsemane  brought  the  punishment  of  your 
sins  infinitely  nearer  a  close,  than  the  wailings  of  the  lost  will  bring 
the  punishment  of  theirs,  even  after  myriads  of  the  ages  of  eternity 
shall  have  rolled  ;  and  the  last  breath  of  Christ  terminated  the  punish- 
ment of  your  sins  as  really  as  the  punishment  of  the  lost  would  be 
terminated,  could  eternity  come  to  an  end. 

And  still  farther.  If  Christ  was  dead,  why  should  you  fear  to  die  ? 
Perhaps  you  are  among  those  who,  through  fear  of  death,  are  subject 
to  bondage.  Then  Christ  died  to  deliver  you  from  this  fear.  Say, 
what  would  seem  most  likely  to  assuage  it?  Suppose  you  were  required 
to  undertake  alone  some  difficult  and  dangerous  navigation.  What 
would  then  be  best  calculated  to  allay  your  fears  ?  Would  it  not  be 
some  friend  coming  and  oifering  to  accompany  you  ?  And  suppose  it 
should  turn  out  that  he  had  made  the  passage  before  in  tempestuous 
weather,  and  knew  where  the  sunken  rocks  lay,  and  how  to  guide  the 
quivering  vessel  through  the  raging  flood,  would  you  not  feel  as  if  new 
life  had  been  communicated  to  you,  and  as  if  you  might  safely  exchange 
your  fears  for  confidence  and  joy.  Then  Jesus  has  promised  to  be 
waiting  you  on  the  eternal  shore.  Do  you  fear,  then,  the  last  conflict 
with  Satan — he  has  encountered  it ;  the  last  agony — he  has  suffered  it ; 
the  last  breath — he  has  given  it ;  the  narrow  house — he  has  been  laid  in 
it.  Oh,  when  he  who  was  dead  says,  "  Fear  not  ;*'  while  you  have  the  as- 
surance from  his  own  lips  that  after  the  hardest  experience  of  death,  after 
ransacking  every  corner  of  death's  domains,  there  is  nothing  for  you  to 
fear,  strive  to  be  able  to  say,  "  Yea,  though  I  walk  through  the  valley 
of  the  shadow  of  death,  I  will  fear  no  evil,  for  thou  art  with  me.'' 


244  FREE  CHURCH  PULPIT. 

But  let  us  now  proceed  to  notice  the  third  part  of  the  remedy,  "  Behold 
I  am  alive  for  evermore,  Amen." 

This  part  is  another  strange  contrast  to  the  last,  another  brilliant 
evolution  of  the  character  of  your  exalted  Lord.  The  darkness  of  a 
human  grave  is  now  dispelled  by  the  light  of  immortality.  This  light 
should  dissipate  the  gloom  which  overhangs  the  grave  of  the  believer. 
The  time  of  the  greatest  degradation  of  his  body  stands  close  on  the  time 
of  its  highest  exaltation.  The  very  degradation  to  which  it  is  doomed 
makes  its  exaltation  the  greater  astonishment.  "  I  was  dead,  and  behold 
I  am  alive  for  evermore."  This  language  will  be  yours  on  the  morning 
of  the  resurrection,  "  for  if  the  dead  rise  not,  then  is  not  Christ  raised. 
But  now  is  Christ  risen  from  the  dead  and  become  the  first  fruits  of 
them  that  slept." 

Well,  but  mark  the  contrast  between  the  body  which  believers  now 
have  and  that  which  they  shall  receive  at  the  resurrection.  Of  the  one  it 
will  yet  be  possible  to  be  said,  "  I  was  dead  !"  of  the  other  it  will  be  true, 
"  Behold  I  am  alive  for  evermore."  The  one  may  be  spent,  the  other 
cannot  be  spent,  it  can  only  be  employed  in  the  service  of  Christ.  "  I 
beseech  you,  therefore,  brethren,  by  the  mercies  of  God,  that  ye  present 
your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable  service."  This  you  can  do  only  for  a  short  time,  and  if  the 
body  which  you  now  have  must  be  wasted  into  the  grave  in  some  service 
or  another,  what  though  your  arm  shall  never  cease  from  its  labours  till 
it  be  stiffened  by  the  grasp  of  death ;  what  though  your  body  shall  find 
its  first  undisturbed  repose  in  that  place  where  "  the  weary  are  at  rest" 
— you  shall  be  clothed  with  an  house  which  is  from  heaven,  and  the  very 
wearing  out  of  your  earthly  tabernacle  in  the  service  of  Christ  will  en- 
shrine you  hereafter  in  a  nobler  immortality. 

But  the  thought  that  Christ  is  alive  for  evermore  should  not  only 
scatter  the  gloom  which  overhangs  the  grave  of  believers,  but  should  also 
assure  them  of  the  perpetuity  of  that  spiritual  life  with  which  Christ 
hath  quickened  them. 

Let  us  take  the  case  of  a  person  embarking  for  a  foreign  land  to  whom 
you  entrust  all  your  property.  How  great  would  be  your  anxiety  to 
know  that  he  had  arrived  in  safety  and  was  well !  But  suppose  that  it 
were  possible  for  you  to  entrust  him  with  your  very  life,  so  that  his 
death  would  be  your  death-knell,  how  intense  must  your  anxiety  become  ! 

What  must  be  your  anxiety  then,  believer,  for  you  have  done  nothing 
less  than  give  up  your  very  life  to  Christ !  Your  "  life  is  hid  with  Christ 
in  God."  Your  life  then  is  far  away,  and  if  he  with  whom  your  life  is 
hid  shall  cease  to  live,  the  knell  of  eternal  death  is  rung  for  you.  Was 
it  not  rash,  then,  to  trust  your  life  so  far  away  from  you  ?  Hark  !  a  voice 
from  the  land  where  it  is,  "  Fear  not,  I  am  the  Living  One,  and  behold  I 


rev.  a.  philip.  245 

am  alive  for  evermore."  :t  I  am  the  vine,  ye  are  the  branches.'*  All  i9 
still  right  with  the  vine.  It  is  still  shooting  up  an  everl fisting  plant  in 
the  paradise  of  God.  Its  branches,  therefore,  whether  reaching  through 
heaven  or  downwards  to  earth,  must  still  be  flourishing.  "  Because  I 
live  ye  shall  live  also.'' 

See  that  you  reverse  not  this.  The  root  is  in  heaven,  the  branches 
are  on  earth.  It  is  not  when  j'ou  have  spiritual  life,  or  because  you 
have  it,  that  Christ  lives  ;  you  live  because,  and  so  long  as  he  lives.  And 
how  long  is  that  ?  Evermore.  In  old  age,  therefore,  when  others  are 
fading,  you  shall  be  flourishing,  and  at  the  very  time  when  death  seems 
to  hold  you  in  secure  possession,  from  your  cold  tomb  shall  the  voice  be 
heard,  ,:  When  Christ  who  is  our  life  shall  appear,  then  shall  we  also 
appear  with  him  in  glory."  And  oh  !  because  Christ  is  thus  alive  for 
evermore,  if  you  have  followed  one  to  the  grave  a  single  spark  of  whose 
life  lies  hid  with  Christ,  then  sorrow  not  as  those  who  have  no  hope  ; 
that  spark  is  indestructible  as  Christ.  Where  Christ  is  there  it  must  be  ; 
where  Christ  goes  there  it  must  follow,  first  to  the  judgment  seat  and 
then  to  the  mansions  of  eternal  day. 

The  fourth  and  last  part  of  the  remedy  is  contained  in  the  words, 
"  and  have  the  keys  of  hell  and  of  death." 

By  the  term  hell,  we  are  here,  as  in  several  other  places,  to  understand 
the  state  of  souls  between  death  and  the  resurrection.  At  death,  there 
is  a  separation  not  only  from  friends  and  the  world,  but  even  from  your 
very  self.  The  body  goes  one  way,  the  soul  another;  and  yet  their  union 
is  necessary  for  the  complete  existence  and  happiness  of  brethren  of 
the  man  Christ  Jesus.  It  is  by  the  same  door  that  they  separate,  but 
it  is  by  different  doors  they  return  for  their  eternal  union. 

Christ  has  the  keys  of  all  these  doors.  He  has  the  key  of  the  door 
by  which  the  body  and  soul  of  his  people  separate.  You  cannot  die, 
therefore,  till  Christ  with  his  own  hand  open  the  door,  the  last  breath 
is  the  turning  of  the  lock.  What  serenity  this  should  shed  around  the 
death-bed  of  the  believer,  and  how  strong  consolation  it  should  impart 
to  those  who  are  left  behind  !  Perhaps  you  have  stood  by  the  dying 
couch  of  one  dear  to  you  and  dear  to  Jesus.  Your  heart  was  ready  to 
sink  within  you  as  you  gazed  on  the  uplifted  eye  which  told  that  the 
unequal  strife  would  soon  be  over,  and  pressed  the  hand  cold  already 
with  the  dew  from  the  valley  of  death.  But  even  in  that  hour  of  agony 
did  not  God  become  the  strength  of  your  heart  when  you  thought  that 
the  hand  of  Jesus  was  there,  and  that,  when  the  closed  door  hid  your 
friend  from  your  view,  it  was  Jesus  who  had  shut  him  in  ? 

But  Christ  has  also  the  keys  of  the  doors  by  which  the  souls  and  bodies 
of  believers  pass  to  each  other  for  an  eternal  union.  If  saints  on  earth 
"  groan  within  themselves,  waiting  for  the  adoption,  to  wit,  the  redemp- 


246  FREE  CHURCH  PULPIT. 

tion  of  their  body" — if  their  souls,  even  when  inhabiting  their  earthly 
tabernacle,  "  do  groan,  earnestly  desiring  to  be  clothed  upon  with  their 
house  which  is  from  heaven'' — what  must  be  the  longings  of  these  souls 
as  the  winter  of  death  advances  to  its  close,  and  the  time  of  the  redemp- 
tion of  their  bodies  draws  nigh  !  How  impatient  for  the  sound  of  the 
trump  of  God  !  That  trump  ihall  sound  and  wake  the  slumberer  in  the 
deepest  grave.  But  who  shall  unlock  the  portals  of  the  grave  that  the 
body  may  go  forth  ?  "I  have  the  keys  of  hell  and  of  death.''  "  I  will 
ransom  them  from  the  power  of  the  grave,  I  will  redeem  them  from 
death.  0  death,  I  will  be  thy  plagues;  0  grave,  I  will  be  thy  destruc- 
tion." 

And  now,  children  of  God,  you  have  been  conducted  by  your  Lord 
along  the  pathway  you  have  to  tread  below,  and  led  through  the  valley 
of  death,  the  cavern  of  the  grave  and  the  land  of  spirits,  to  that  full 
weight  of  glory  which  shall  be  yours  at  the  resurrection.  Every  step 
you  have  taken  has  been  gladdened  by  the  voice  of  Christ.  'Where  you 
have  placed  fears  he  has  set  promises,  omnipotent  for  their  remedy. 

But  though  your  soul  has  on  trembling  wing  crossed  the  valley  of 
death  and  seen  terrors  beyond,  whatever  fears  you  may  have  to  encoun- 
ter on  earth,  the  last  will  vanish  at  the  moment  of  your  dissolution. 
Shall,  then,  that  voice  whose  living  power  will,  as  you  pass  from  earth, 
spread  an  eternal  calm  over  your  soul — shall  that  voice  be  unable  to 
dissipate  the  fears  by  which  you  overshadow  your  brief  pilgrimage 
below  ?  Shall  that  voice,  which,  when  sent  through  the  unseen  world,  will 
cause  your  heart  to  vibrate  with  eternal  joy,  be  unable  when  sent  down- 
ward to  earth  to  lift  your  soul  up  to  rejoicing  in  hope  of  the  glory  of  God  ? 

But  to  conclude.  Christ  does  not  speak  in  the  language  of  the  text 
to  those  who  ivill  not  come  unto  him.  Impenitent  sinners  have  every 
thing  to  fear.  The  attributes  of  Christ  conspire  to  crush  them.  "  How 
shall  we  escape  if  we  neglect  so  great  salvation  ?"  He  who  is  the  First, 
the  Last,  and  the  Living  One  against  us  !  "Who  can  be  for  us  ?  He  who 
was  dead  our  enemy  ! — His  shed  blood  trodden  under  foot  will  ever  cry 
for  vengeance.  He  who  is  alive  for  evermore  our  foe  ! — The  worm  of  his 
anger  will  not  die,  the  fire  of  his  wrath  cannot  be  quenched.  He  who 
hath  the  keys  of  hell  and  of  death  our  Judge  ! — Deep  and  dark  as  the 
cavern  may  be  into  which  a  soul  without  God,  set  free  from  its  earthly 
tenement,  shall  be  thrust,  there  will  be  a  deeper  and  a  darker  cavern  still 
in  which  it  must  eternally  lie,  when  its  partner,  in  unrepented  sin,  shall 
be  brought  up  from  the  prison  of  death  that  it  may  be  its  partner  too 
in  everlasting  woe. 


(     247     ) 


SERMON    CXVI. 

THE  UNIVERSAL    DOMINION  OF    CHRIST,   THE  FOUNDATION  OF    THE  COMMISSION 

WHICH  HIS  MINISTERS  RECEIVE,   AND  HIS  PROMISED  PRESENCE 

THEIR  ENCOURAGEMENT  IN  FULFILLING  IT. 

BY  THE  REV.  ROBERT  M'INDOE,  GALSTON, 

(LATE  OF  KIRKA.LDY.) 

"  And  Jesus  carne  and  spake  unto  them,  Baying,  All  power  is  given  unto  me  in  h«aven 
and  in  earth,  Go  ye,  therefore,  and  teach  all  nations,  baptising  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you;  and,  lo,  I  am  with  you  al way,  even  unto  the  end  of  the 
world."    Amen. — Matt,  xxviii.  18-20. 

(Preached  at  the  opening  of  the  Provincial  Synod  of  Fife,  shortly  before  the  Disruption.) 

The  Divine  authority  of  our  Saviour's  mission,  and  the  acceptance 
of  his  finished  work  by  his  heavenly  Father,  are  demonstrated  in  Scrip- 
ture by  most  satisfactory  proofs.  Prior  to  his  incarnation,  our  atten- 
tion is  specially  called  to  his  person  and  work  by  Jehovah  himself.  He 
is  his  servant  and  elect — his  servant  whom  he  upholds,  and  his  elect 
in  whom  his  soul  delighteth — he  was  to  bring  forth  judgment  to  the 
Gentiles.  At  his  birth,  the  celestial  messenger  who  communicated  the 
glad  tidings,  was  surrounded  with  a  multitude  of  his  compatriots,  and 
Bethlehem's  plains  resounded  with  the  melody  of  heaven.  And,  at  the 
Saviour's  baptism  and  transfiguration,  the  Divine  testimony  was  given 
in  the  most  glorious  manner.  The  heavens  were  opened  to  make 
known  the  fact — the  Holy  Ghost  descended  in  a  bodily  shape,  like  a 
dove,  upon  him,  and  a  voice  from  the  excellent  glory  proclaimed,  "  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased  :  hear  ye  him.'' 

But  there  are  other  proofs  to  satisfy  us  that  the  Lord  is  well  pleased 
for  his  righteousness  sake.  Towards  the  close  of  his  suffering  life,  in 
answer  to  the  Saviour's  readiest,  "  Father,  glorify  thy  name,"  there 
came  a  voice  from  heaven,  saying,  I  have  both  glorified  it,  and  will 
glorify  it  ag&iu.  His  resurrection  from  the  dead  demonstrates  most 
clearly  that  his  sacrifice  was  accepted.  "When  the  revolving  skies  had 
brought  the  third,  the  appointed  day,  he  burst  the  barriers  of  the  tomb 
asunder,  because  it  was  impossible  that  he  could  be  held  by  them  ;  and  he 
arose  a  victorious  conqueror  over  death  and  the  grave.  His  ascension 
to  heaven,  likewise,  fully  proves  the  same  momentous  truth.  By  the 
terms  of  that  ordinance  under  which  he  was  placed,  he  could  not  be 


248  FREE  CHURCH  PULPIT. 

acquitted  unless  lie  paid  the  uttermost  farthing  of  our  debt.  But 
thousands  of  angels,  and  acclamations  of  praise,  loudly  proclaim  that 
this  has  been  discharged.  The  gates  of  the  celestial  city  were  com- 
manded by  God  to  lift  up  their  heads,  and  the  everlasting  doors  were 
unfolded  that  the  King  of  glory  might  enter  in.  "  God  is  gone  up  with 
a  shout,  the  Lord  with  the  sound  of  a  trumpet.  Sing  praises  to  God, 
sing  praises  :  sing  praises  unto  our  King,  sing  praises."  The  passage 
before  us,  indeed,  containing  the  Saviour's  commission  to  his  disciples, 
and  the  promise  of  his  gracious  presence  with  them  to  the  end  of  time, 
assures  us  of  the  fact,  for  Jesus  came  and  spake  unto  them,  saying, 
"  All  power  is  given  unto  me  in  heaven  and  in  earth.  Go  ye,  there- 
fore, and  teach  all  nations,  baptising  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost ;  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you :  and,  lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world.     Amen." 

In  discoursing  farther  from  this  text  I  shall,  as  assisted  of  God, 
consider, 

I.  That  power  and  authority  with  which  Christ,  as  the  Head  of  the 
Church,  is  here  invested. 

II.  The  commission  given  to  his  ministers  in  virtue  of  this  power. 
And 

III.  The  encouragement  afforded  them  in  the  execution  of  this  com- 
mission. 

I.  Let  us  consider,  in  the  first  place,  the  universal  dominion  of 
Christ  here  asserted.  All  poiver,  says  he,  is  given  unto  me  in  heaven 
and  in  earth. 

The  word  power,  in  our  language,  is  ambiguous  :  that  is,  it  may  be 
employed  with  different  significations.  Sometimes  it  signifies  ability 
or  capacity,  and  sometimes,  also,  rightful  authority.  We  might  quote 
many  passages  in  which  the  term  is  used  in  these  various  ways ;  but 
one  only  shall  suffice,  that  we  may  have  an  example  of  it  in  both  accep- 
tations. In  the  first  epistle  to  the  Corinthians,  xv.  24,  the  original 
word,  which  in  our  text  is  rendered  power,  is  with  equal  propriety 
translated  authority.  "  Then  corneth  the  end  when  he  shall  have 
delivered  up  the  kingdom  to  God,  even  the  Father ;  when  he  shall  have 
put  down  all  rule,  and  all  authority  and  power."  Now,  in  both  these 
senses  it  is  true  of  Christ.  He  has  at  once  the  ability  to  act  and  the 
authority  to  warrant  his  acting.  It  is  in  the  latter  of  these  significa- 
tions, however,  that  the  word  is  employed  in  the  passage  which  I  am 
now  explaining.  It  signifies  rightful  authority  !  Nay,  we  must  con- 
fine it  here  to  this  meaning,  especially  when  we  bear  in  mind,  that  in 


REV.  ROBERT  M'lXDOE.  249 

the  Greek  language  there  are  two  distinct  words  to  denote  these  different 
ideas.  While  it  is  here  meant,  then,  of  authority,  it  must  at  the  same 
time  be  remembered,  that  God  would  never  commit  all  authority  into 
the  hands  of  one  who  had  not  ability  and  capacity  rightly  to  exercise 
it. 

Having  made  these  preliminary  observations,  I  remark  more  par- 
ticularly, 

1.  That,  as  a  Divine  person,  the  Saviour  has  all  power  inherent  in 
himself.  A\re  may  prove  this  by  shewing  that  he  is  God,  equal  with 
the  Father.  The  same  titles  and  attributes  are  ascribed  to  both.  He 
is  the  mighty  God,  and  the  true  God — the  everlasting  Father,  and  the 
Prince  of  Peace.  We  may  prove  it  by  the  Saviour's  own  express  decla- 
rations. I,  says  he,  and  my  Father  are  one — one  in  substance,  one  in 
will,  one  in  operation.  Before  Abraham  was,  I  am,  the  self- existing, 
the  independent  Jehovah.  "  As  the  Father  hath  life  in  himself,  so 
hath  he  given  to  the  Son  to  have  life  in  himself,  and,  as  the  Father 
raiseth  up  the  dead,  and  quickeneth  them,  even  so  the  Son  quicken- 
eth  whom  he  will."  We  may  prove  it  by  the  mighty  works  which  the 
Saviour  performed  in  virtue  of  his  essential  as  well  as  delegated  autho- 
rity. The  apostles  wrought  miracles  in  the  Saviour's  name,  but  Christ 
did  so  in  his  own  name.  The  blind  received  their  sight,  the  lame 
walked,  the  lepers  were  cleansed,  the  deaf  heard,  the  dead  were  raised 
up,  and  the  poor  had  the  gospel  preached  unto  them.  He  thus  bears 
the  names,  claims  the  honours,  and  exercises  the  prerogatives  of  Deity. 
"  In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily." 

2.  In  virtue  of  office,  the  power  here  spoken  of  is  delegated  to 
Christ.  All  power  is  given  unto  him  in  heaven  and  in  earth.  On  this 
point,  how  unequivocal  is  the  assertion  of  the  Most  High  himself!  "  I 
have  set  my  king  upon  my  holy  hill  of  Sion.''  How  explicit  the  acknow- 
ledgment on  the  part  of  the  Son !  "  All  things  are  delivered  to  me  of 
my  Father."  And  how  full  and  satisfactory  is  the  declaration  of  the 
Holy  Spirit,  by  the  mouth  of  the  Apostle  !  "  He  hath  set  him  at  his 
own  right  hand  in  the  heavenly  places,  far  above  all  principality  and 
power,  and  might,  and  dominion,  and  every  name  that  is  named,  not 
only  in  this  world,  but  also  in  that  which  is  to  come  ;  and  hath  put  all 
things  under  his  feet,  and  gave  him  to  be  head  over  all  things  to  the 
Church,  which  is  his  body,  the  fulness  of  him  that  filleth  all  in  all  !''  As 
to  the  reason  of  this  fact,  we  would  state,  that  all  power  is  given  unto 
Christ  in  the  way  of  honorary  reward.  "  He  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross.  Wherefore 
God  also  hath  highly  exalted  him,  and  given  him  a  name  which  is 
above  every  name  !"  And,  while  it  is  in  virtue  of  his  office  that  this 
power  is  given  to  him,  many  branches  of  it  clearly   imply  that  the 


250  FREE  CHURCH  PULPIT. 

Saviour  is  a  Divine  person,  or  God  as  well  as  man.  Pie  is  constituted 
the  judge  of  the  universe.  He  intercedes  for  his  people  with  God  in 
heaven.  He  gives  office-bearers  to  the  Church,  and  he  invests  with 
their  commission  all  his  ministers.  It  is  the  will  of  God  that  all  men 
should  honour  the  Son,  even  as  they  honour  the  Father  :  and  all  the 
house  of  Israel  are  to  know  assuredly  that  God  hath  made  that  same 
Jesus,  who  was  crucified,  both  Lord  and  Christ  ! 

3.  This  power  and  authority  extend  to  universal  nature.  It  is  all 
power,  both  in  heaven  and  in  earth.  More  comprehensive  expressions, 
to  denote  the  universality  of  it,  could  not  be  employed,  for  heaven  and 
earth  comprehend  all  things.  The  Saviour  has  power  over  all  inani- 
mate objects — he  created  them,  and  by  him  they  still  consist.  He  has 
power  over  all  the  irrational  creation — "  all  sheep  and  oxen,  yea,  and 
the  beasts  of  the  field,  the  fowl  of  the  air,  the  fish  of  the  sea,  and 
whatsoever  passeth  through  the  paths  of  the  seas."  He  has  power 
over  all  the  intelligent  creatures  that  exist.  Other  systems  than  our 
own  may  encircle  other  suns — they  may  be  inhabited  by  other  orders 
of  rational  beings — but,  get  us  worlds  where  you  please,  the  Lord  Jesus 
Christ  is  ruler  there  !  He  has  power  over  all  the  spirits  in  the  invisi- 
ble world,  for  "  by  him  were  all  things  created  that  are  in  heaven  and 
that  are  in  earth,  visible  and  invisible,  whether  they  be  thrones  or 
dominions,  or  principalities,  or  powers ;  all  things  were  created  by 
him,  and  for  him  :  and  he  is  before  all  things,  and  by  him  all  thing9 
consist ;  and  he  is  the  head  of  the  body,  the  Church  ;  who  is  the 
beginning,  the  first-born  from  the  dead  ;  that  in  all  things  he  might 
have  the  pre-eminence  !" 

4.  Tnis  power  is  deposited  in  Christ  as  the  Head  of  the  Church,  and 
to  be  exercised  for  her  benefit.  It  is  in  his  mediatorial  character  that 
the  Saviour  i3  the  Head  of  the  Church,  or,  as  Immanuel,  God  in  our 
nature.  He  was  clothed  in  our  nature  when  he  made  this  assertion 
respecting  his  universal  power,  and,  in  our  nature,  he  will  be  the  bond 
of  union  and  communion  between  God  and  the  redeemed,  world  without 
end  !  In  this  character,  he  is  at  once  Head  of  the  Church  and  head  over 
all  things  to  the  Church.  He  is  the  Head  of  existence  to  the  Church. 
He  created,  purchased,  and  organised  it.  It  is  a  Divine  institution, 
deriving  its  being  from  God,  and  not  from  human  legislation.  The 
judges  of  the  land  may  call  the  Church  the  mere  creature  of  statute — 
they  may  assert  that  it  was  created  by  the  State — devised,  formed, 
moulded,  instituted,  and  created,  wholly  and  of  new,  by  the  State. 
But  it  is  not  a  mere  voluntary  society,  and  it  cannot  be  created  or 
constituted  by  civil  decrees  and  acts  of  Parliament.  It  is  founded  by 
Christ  himself  upon  the  rock  of  ages,  and  the  gates  of  hell  shall  not 
prevail  against  it.     He  is  her  head  of  authority,  issuing  forth  laws  for 


REV.  ROBERT  M'lNDOE.  251 

the  regulation  of  her  affairs — the  immediate  fountain  and  sole  dispenser 
of  the  power  and  authority  which  are  exercised  in  the  Church  by  its 
office-bearers.  "  The  Lord  is  our  judge,  the  Lord  is  our  lawgiver,  the 
Lord  is  our  king,  and  he  will  save  us  I"  He  is  her  head  of  vital  influ- 
ences, or  the  source  of  all  her  gracious  supplies.  It  hath  pleased  the 
Father  that  in  Christ  should  all  fulness  dwell  ;  and,  from  him,  all  the 
body,  by  joints  and  bands,  having  nourishment  ministered,  and  knit 
together,  increaseth  with  the  increase  of  God.  He  is  Head  over  all 
things  to  the  Church.  He  renders  every  thing  subservient  to  the 
advancement  of  her  interests.  Statesmen  may  think  it  of  the  greatest 
importance  that  the  spiritual  authority  of  the  Church  shall  be  restrained, 
and  made  subordinate  to  Parliament.  But  even  "  kings  shall  be  her 
nursing  fathers,  and  their  queens  her  nursing  mothers."  Yea,  all  kings 
shall  fall  down  before  her  exalted  Head,  all  nations  shall  serve  him. 
"  The  Highest  himself  shall  establish  her  !" 

5.  This  power  shall  be  exercised  in  the  destruction  of  all  who  do 
not  submit  to  it.  It  is  in  virtue  of  this  power  that  the  Saviour  binds 
kings  in  chains  and  princes  in  fetters  of  iron,  that  he  suffers  no  man  to 
do  his  people  wrong ;  yea,  that  he  reproves  kings  for  their  sake.  The 
kings  of  the  earth  may  set  themselves,  and  the  rulers  may  take  counsel 
together  against  the  Lord  and  against  his  Anointed,  saying,  Let  us  break 
their  bands  asunder  and  cast  away  their  cords  from  us.  He  that  sits  in 
heaven  shall  laugh,  the  Lord  shall  have  them  in  derision.  The  plowers 
may  plow  upon  our  back,  they  may  make  long  their  furrows.  The  Lord 
is  righteous,  he  shall  cut  asunder  the  cords  of  the  wicked.  "  Christ 
must  reign  till  he  hath  put  all  enemies  under  his  feet." 

II.  Our  second  head  of  discourse  was  to  consider  the  commission 
given  by  Christ  to  his  ministers  in  virtue  of  that  power  with  which  he 
is  invested.     Here  I  would  remark, 

1.  That  it  is  only  to  those  who  are  called  by  God,  and  qualified  for 
his  service,  that  this  commission  is  given.  It  was  the  disciples  of  Christ 
that  were  here  addressed,  and  it  is  only  in  so  far  as  ministers  are  con- 
nected with  him,  and  commissioned  by  him,  that  they  are  to  be  obeyed. 
The  government  of  the  church  pertains  exclusively  to  the  office-bearers 
whom  he  has  set  over  it.  Ecclesiastical  persons,  alone,  therefore,  as 
being  the  representatives  of  Christ  in  his  church,  can  confer  this  power. 
The  magistrate  has  no  spiritual  jurisdiction  in  the  church.  He  has  no 
authority  to  promulgate  laws,  or  to  appoint  office-bearers,  or  to  deter- 
mine causes  within  that  sacred  enclosure.  If  this  authority  is  taken 
away  by  competent  church  judicatories,  no  secular  court  can  restore  it. 
Yet,  such  a  power  has  been  claimed  in  the  present  day  !  The  civil 
authority,  which  has  rightful  authority  in  its  own  place  over  men's  tern-. 


252  FREE  CHURCH  PULPIT. 

poral  affairs,  has  gone  out  of  its  place.  It  has  given  orders  in  Christ's 
house  and  kingdom  which  is  his  church.  To  all  who  are  destitute  of  this 
commission,  the  solemn  statement  of  the  Most  High  may  he  addressed, 
"I  sent  them  not,  nor  commanded  them,  therefore  they  shall  not  profit 
this  people  at  all."  And  io  every  one  who  usurps  his  sacred  authority, 
the  pungent  reproof,  the  overwhelming  rebuke  applies,  "  Jesus  I  know, 
and  Paul  I  know,  but  who  are  ye  ?" 

2.  This  commission  extends  to  all  nations,  as  regards  the  persons  to 
be  benefited  by  it.  While  there  are  some  who  erroneously  say  that 
Christ  died  for  all  men,  and  that  all  shall  be  saved  by  what  he  hath  done, 
there  are  others  who  confine  the  offers  of  the  gospel  only  to  a  few. 
Both  are  equally  unscriptural.  We  are  to  go  into  all  the  world  and 
preach  the  gospel  to  every  creature.  Its  calls  and  invitations  are  free, 
unfettered,  and  unlimited  !  The  language  in  which  they  uniformly  run 
is  this,  "To  you,  0  men,  I  call,  and  my  voice  is  to  the  sons  of  men." 
"  Look  unto  me  and  be  ye  saved,  all  ye  ends  of  the  earth,  for  I  am  God, 
and  besides  me  there  is  none  else.''  All  adventitious  circumstances  are 
disregarded.  The  shivering  Icelander  and  the  sun- burnt  Moor  are  in- 
cluded in  the  call?  With  Christ  Jesus  both  Greek  and  Jew,  Barbarian, 
Scythian,  bond  and  free,  male  and  female,  are  all  one,  and  he  is  not 
ashamed  to  call  them  brethren.  The  rich  man  in  gay  clothing  and  the 
poor  man  in  vile  raiment  are  on  the  same  level!  Lazarus  in  his  rags 
and  in  his  sores  is  equally  well  pleasing  with  Solomon  on  the  throne  in 
all  his  glory  !  Wherever  we  find  a  human  being,  beneath  whatever 
load  of  woe  he  may  be  bending,  we  may  invite  him  to  the  Saviour  that 
he  may  obtain  sjanpathy  and  relief.  He  was  manifested  to  take  away 
sin — his  blood  cleanseth  from  all  sin — and  he  taketh  away  the  sin  of 
the  world  !  "  Thou  art  worthy  to  take  the  book  and  to  open  the  seals 
thereof,  for  thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood, 
out  of  every  kindred,  and  tongue,  and  people,  and  nation." 

3.  This  commission  embraces  all  that  the  Saviour  has  made  known 
in  his  word.  We  are  to  teach  all  things,  whatsoever  he  has  commanded. 
The  duty  of  Christian  ministers  as  here  declared  is  two-fold.  They  are 
to  preach  the  word,  or  declare  the  whole  counsel  of  God.  And  they  are 
to  administer  the  Sacraments  of  baptism  and  the  Lord's  Supper,  regu- 
lating their  conduct  in  both  matters  according  to  the  pattern  shewn  in 
the  mount  of  God's  holy  word.  How  comprehensive,  my  brethren,  is 
the  commission  which  the  ministers  of  religion  thus  receive  !  They 
must  state  from  the  Scriptures  the  truth  of  the  Divine  existence,  and 
the  perfections  and  attributes  which  are  essential  to  it — they  must  point 
out  the  exercise  of  these  perfections  in  the  works  of  redemption  and 
providence,  and  especially  in  the  work  of  redemption — they  must 
declare  the  unity  of  the  Deity  as  subsisting  in  a  trinity  of  persons 


REV.  ROBERT  M'lNDOE.  253 

to  whom  the  same  splendid  titles  are  applied,  and  by  whom  the  same 
mighty  operations  are  performed — and  they  must  exhibit,  as  the  grand 
centre  of  attraction  and  foundation  of  our  hope,  that  salvation  which 
Christ  accomplished  on  the  cross,  when  he  suffered  the  just  for  the  un- 
just, that  he  might  bring  us  to  God.  The  gospel  is  a  system  of  mercy  to 
the  guilty,  of  holiness  for  the  impure,  and  of  comfort  and  consolation 
under  all  the  afflictions  of  life.  It  comprehends  our  duty  to  God,  to  our 
neighbour,  and  to  ourselves.  It  embraces  practice  as  well  as  faith — duty 
as  well  as  privilege  !  It  is  no  new  law  as  some  persons  foolishly  imagine. 
The  terms  of  salvation  are  no  easier  now  than  under  the  former  dis- 
pensation— the  standard  of  morality  is  not  lowered — the  wrath  of  God 
is  still  revealed  against  all  ungodliness  and  unrighteousness  of  men — 
and  the  Saviour  himself  assures  us  that  it  is  vain  we  call  him  Lord, 
Lord,  if  we  do  not  the  things  which  he  requires  !  The  faithful  servant 
of  God,  then,  must  keep  nothing  back  that  is  profitable  to  the  hearers. 
He  must  teach  publicly  and  from  house  to  house — he  must  preach  the 
preaching  that  God  shall  bid  him — and,  taking  his  stand  in  the  courts 
of  the  Lord's  house,  he  must  speak  unto  all  the  people  that  come  to 
worship  in  the  Lord's  house  all  the  words  that  He  has  commanded  him 
to  speak  unto  them ;  and,  while  life  and  vigour  last,  he  must  not  dimi- 
nish a  word ! 

III.  We  are  now,  in  the  third  place,  to  consider  the  encouragement 
afforded  to  the  ambassadors  of  Christ  in  the  discharge  of  their  duty. 
This  is  set  forth  here  under  two  particulars. 

1.  Christ  is  with  his  church  and  people  always.  Essentially  con- 
sidered, the  Saviour  is  omnipresent.  We  cannot  go  from  his  Spirit.  It 
is  not  his  essential  presence,  then,  but  his  gracious  presence  that  is 
here  particularly  promised.  He  walketh  in  the  midst  of  the  seven 
golden  candlesticks — he  communicates  his  full  and  free  favour — his 
divine  love  and  grace,  to  all  his  true  people.  He  is  sometimes,  also, 
sensibly  present — our  hearts  burn  within  us  while  he  opens  to  us  the 
Scriptures.  Yea,  he  is  often  powerfully  present,  making  a  people  will- 
ing in  the  day  of  his  power,  and  ruling  in  the  midst  of  his  enemies. 
He  is  present  for  guidance  and  direction.  The  Lord  will  keep  the  feet 
of  his  saints  !  Present  for  counsel  in  perplexity — for  assistance  in  duty 
— for  protection  in  danger — present  to  contend  with  those  ivho  oppose 
us — and  present  to  overcome  every  opposition  to  our  success  !  Moun- 
tains will  melt  away — difficulties  will  diminish  as  we  advance — the  light 
of  heaven  will  settle  on  our  path — and  the  arm  of  omnipotence  will  in- 
vigorate all  our  efforts  !  "  My  God  shall  supply  all  your  need  accor- 
ding to  his  riches  in  glory  by  Christ  Jesus." 

2.  There  is  a  particular  call  given  here  to  notice  this  truth.     "  Lo  !  1 
No.  126. — Ser.  lib".  vol.  m. 


254  FREE  CHURCH  PULPIT. 

am  with  you  alway."  This  is  a  note  of  attention,  and  intimates  that  the 
subject  is  worthy  of  our  regard.  Do  not  overlook  the  fact,  fix  your  own 
faith  on  it,  and  point  it  out  to  others.  It  is  a  note  ofassurance.  Faith- 
ful is  be  who  hath  said  it,  who  also  will  do  it.  And  it  is  a  note 
of  comfort  and  consolation,  he  will  never  leave  us  nor  forsake  us.  Take 
then,  my  brethren,  the  consolation  which  is  here  furnished ;  and  let  the 
word,  and  the  promise,  and  the  oath  of  the  Most  High  be  your  security 
for  the  whole  !  "  The  mountains  shall  depart  and  the  hills  be  removed, 
but  my  kindness  shall  not  depart  from  thee,  neither  shall  the  covenant 
of  my  peace  be  removed,  saith  the  Lord  that  hath  mercy  on  thee.'' 

In  conclusion.  My  Christian  friends,  how  highly  is  our  glorious  Re- 
deemer as  Mediator  exalted  !  He  receives  the  homage  of  universal 
nature.  Every  creature  which  is  in  heaven,  and  on  the  earth,  and  under 
the  earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them,  was 
heard  saying,  Blessing,  and  honour,  and  glory,  and  power,  be  unto  him 
that  sitteth  upon  the  throne  and  unto  the  Lamb,  for  ever  and  ever  ! 
Ascribe  ye,  then,  to  him  the  glory  that  is  his  due.  Esteem  the  high 
privileges  with  which  you  are  favoured — beware  of  trusting  to  mere 
external  advantages — and,  cultivating  all  the  graces  of  the  Holy  Spirit 
— aspiring  after  greater  measures  of  grace,  and  advancing  from  strength 
to  strength  and  from  one  degree  of  spiritual  attainment  unto  another, 
you  will  in  due  time  appear  before  God  perfect  in  the  Zion  above — an 
entrance  shall  be  ministered  to  you  abundantly  into  the  everlasting  king- 
dom of  our  Lord  and  Saviour  Jesus  Christ  ! 

Fellow  sinners,  remember  that  through  Jesus  is  still  preached  unto 
you  the  forgiveness  of  sins  !  He  is  not  willing  that  ye  should  perish, 
but  rather  that  ye  should  turn  unto  him  and  live.  In  heaven  he  is 
adored  !  In  hell  he  is  feared  !  On  earth,  on  earth  alone,  shall  he  be 
disobeyed  ?  0  bow,  we  entreat  you,  to  the  sceptre  of  redeeming  grace  ! 
Turn  unto  the  strong  hold  while  ye  are  prisoners  of  hope  !  If  his  wrath 
is  kindled  but  a  little,  blessed  are  all  they  that  put  their  trust  in  him  ! 
Reverend  Fathers  and  Brethren,  how  important  and  how  responsible 
is  the  office  of  the  holy  ministry  !  It  should  never  be  viewed  but  in 
connection  with  Christ.  All  power,  says  he,  is  given  unto  me  ;  go  ye, 
therefore,  and  teach  all  nations.  Has  this  connection  been  at  all 
times  maintained  by  those  who  have  managed  the  affairs  of  our 
church  ?  Alas  no  !  The  prerogatives  of  Christ  have  been  usurped 
by  some,  and  they  have  been  basely  betrayed  and  surrendered  by 
others  !  That  power  which  Jesus  as  the  only  King  and  Head  of 
the  church  has  committed  to  ecclesiastical  persons,  has  been  grasped 
and  exercised  by  civil  functionaries  ;  and  those  privileges  which  inalien- 
ably belong  to  the  Christian  people  have  been  conferred  on  parties  who 
have  no  visible  connection  with  him  !     Is  this,  reverend  Fathers  and 


REV.  "ROBERT  M'lXDOE.  255 

Brethren,  is  this  a  state  of  matters  that  should  be  submitted  to  without 
remonstrance,  far  less,  is  it  to  be  upheld  and  desired  ?  Civil  courts  may 
straitly  threaten  us  and  command  us  not  to  speak  at  all  nor  teach  in  the 
name  of  Jesus.  But,  whether  it  be  right  in  the  sight  of  God  to  hearken 
unto  them  more  than  unto  God,  judge  ye  !  We  cannot  but  speak  the 
things  which  we  have  seen  and  heard.'' 

As  a  minister  of  Christ,  I  deem  it  my  duty  to  testify  against  every  en- 
croachment upon  his  royal  prerogatives.  And,  as  a  successor  of  the 
first  seceders,  permitted  by  the  terms  of  our  re-union  with  the  Estab- 
lished Church,  I  count  it  my  privilege  to  carry  their  testimony  within  its 
pale,  and  to  seek  the  redress  of  all  such  intolerable  grievances  !  I  will 
not  trust  myself,  however,  on  such  delicate  ground.  I  will  employ  the 
language  of  one  who  lived  and  died  within  the  communion  of  the  Na- 
tional Church.  "  What  evil  is  there,"  said  he,  ';  which  the  providence 
of  God  has  not  overruled  for  good  ?  Arsenic  is  occasionally  useful  as  a 
medicine,  and  the  same  storm  which  has  sunk  one  vessel  has  hurried 
another  into  port  !  But  are  poison  and  tempests  to  be  ranked  among  the 
bounties  of  Providence  ?  And  though  patronage  has  rendered  some 
service  to  religion,  is  it  therefore  good,  and  in  itself  a  blessing?  No  ! 
It  has  darkened  the  horizon  of  our  Church,  and  is  raising  around  her  the 
fury  of  the  tempest !  Out  with  the  devoted  thing,  and  your  gallant  vessel 
will  ride  in  safety.  But  cling  a  little  longer  to  what  has  gathered  around 
you  these  stormy  elements,  and  down  you  go,  and  you  carry  all  on 
board  to  the  bottom  !" 

Has  this  commission,  "  Go  ye  and  teach  all  nations,"  been  duly  fulfil- 
led !  Let  the  neglected  population  of  our  overgrown  rural  parishes  tell? 
Let  the  practical  heathenism  of  our  large  towns  and  cities  declare  !  Let 
the  dark  places  of  the  earth,  which  arc  full  of  the  habitations  of  horrid 
cruelty,  proclaim  that  it  has  not !  The  commission  itself  has  been 
long  known  to  the  members  of  the  Church.  They  have  had  the  means 
of  carrying  it  extensively  into  effect.  Millions  of  their  fellow-creatures 
have  been  passing  into  eternity,  age  after  age,  unsaved.  But  their 
talent,  meanwhile,  if  not  hid  in  a  napkin,  has  been  multiplied 
chiefly  for  their  own  use!  "  If  this  be  innocence,  what  is  guilt? 
If  this  be  venial  negligence,  what  is  aggravated  criminality  ?  It  is  a 
sin  which  exceeds  all  computation  !"  That  servant  who  knew  his 
Lord's  will,  and  prepared  not  himself,  neither  did  according  to  his 
will,  shall  be  beaten  with  many  stripes.  And,  if  the  watchman  see  the 
sword  come,  and  blow  not  the  trumpet,  and  the  people  be  not  warned — 
if  the  sword  come  and  take  any  person  from  among  them — he  is  taken 
away  in  his  iniquity,  but  his  blood  will  be  required  at  the  watchman's 
hand  ! 

Has  sufficient  attention  been  paid  to  the  minuteness  of  the  command 


256  FREE   CHURCH   PULPIT. 

in  our  text  ?  Have  we  taught  men  to  observe  all  things  whatsoever 
the  Saviour  has  commanded  us  ?  We  are  afraid  not!  "Too  much 
is  said,  even  in  the  Christian  world,  about  things  indifferent  and  non- 
essentials. Custom  has  given  a  sort  of  sanctity  to  the  expressions,  and 
a  spurious  kind  of  charity,  widely  different  from  that  which  rejoiceth 
in  the  truth,  has  made  it  almost  sacrilege  to  question  whether  any 
thing  should  be  regarded  as  indifferent  and  non-essential,  which  either 
has  the  stamp  of  Divine  authority  on  the  one  hand,  or,  on  the  other,  no 
better  sanctions  than  those  of  human  ingenuity,  policy,  or  expediency ! 
But  it  is  high  time  to  withstand  the  practice  of  writing  in  golden 
characters,  and  holding  up  to  the  admiration  of  our  liberal  and  sceptical 
age,  these  newly-invented  phrases  and  sentiments,  which,  if  weighed 
in  the  balances  of  the  sanctuary,  are  found  utterly  deficient  in  real 
solidity  and  value.  Toleration  and  liberty  of  private  judgment  are 
the  dearest  rights  of  men,  but  to  call  evil  good,  and  good  evil,  to  put 
darkness  for  light,  and  light  for  darkness,  bitter  for  sweet,  and  sweet 
for  bitter,  forms  no  part  of  the  love  we  owe  to  our  neighbour.  If  any 
man  seem  to  be  contentious  in  favour  of  that  laxity  of  sentiment  which 
allows  these  neutralising  epithets  to  be  affixed  to  matters  of  religious 
faith  or  practice,  we  have  no  such  custom,  neither  had  the  apostles  nor 
the  Church  of  God  in  their  day  !" 

We  are  persuaded,  however,  brethren,  better  things  of  you.  The 
Saviour  has  counted  you  faithful,  putting  you  into  the  ministry.  We 
desire,  therefore,  that  every  one  of  you  do  shew  the  same  diligence  to 
the  full  assurance  of  hope  unto  the  end  !  "  Take  heed  unto  the  mi- 
nistry which  ye  have  received  in  the  Lord,  that  ye  fulfil  it.''  Contend 
earnestly  for  the  faith  once  delivered  unto  the  saints.  Be  valiant  for 
truth.  Cultivate  the  qualities  which,  under  God,  may  fit  you  to  combat 
the  errors  of  the  present  day.  "  You  may  have  use,  yet,  for  all  your 
polemic  skill,  and  all  your  power  of  enduring  hardship.  The  crowning 
victory  is  yet  to  be  gained  !  But  be  animated  with  the  assurance,  that 
he  that  endureth  to  the  end  shall  be  saved."  The  encouragement  which 
the  text  affords  is  very  great.  The  Saviour  leads  on  his  faithful  follow- 
ers, and  stands  by  them  in  the  conflict.  His  presence  animates  their  exer- 
tions, and  secures  their  ultimate  success  !  We  shall  be  more  than 
conquerors  through  him  that  loved  us.  They  that  be  wise  shall  shine 
as  the  brightness  of  the  firmament ;  and  they  that  turn  many  to  righte- 
ousness as  the  stars  for  ever  and  ever.  "  Therefore,  my  beloved 
brethren,  be  ye  stedfast,  immoveable,  always  abounding  in  the  work 
of  the  Lord  :  forasmuch  as  ye  know  that  your  labour  is  not  in  vain 
in  the  Lord."     Amen  and  amen. 


(    257    ) 


LECTURE    XV. 

BY  THE  REV.  JOHN  MTARLAN,  MONKTON. 

"  Then  the  devil   talceth  him  up  into  the  holy  city,  and  setteth  him  on  a  pinnacle  of  the 

I    temple,  and  saith  unto  him,  If  thou  be  the  Son  of  God  cast  thj  self  down:  for  it  is  written, 

i  he  shall  give  his  angels  charge  concerning  thee,  and  on  their  hands  they  shall  bear  thee  up, 

lest  at  any  time  thou  dash  thy  foot  against  a  stone.    Jesns  said  unto  him,  it  is  written 

|  again,  thou  shalt  not  tempt  the  Lord  thy  God.' — Matt.  iv.  5. 

We  have  seen  mountain  paths,  on  the  one  side  of  which  there  is  a 
deep  quagmire,  and  on  the  other  side  a  precipice  :  paths  in  which,  if 
we  step  to  tbe  right  hand,  we  are  most  surely  bemired,  and  if  to  the 
left,  we  are  in  danger  of  being  dashed  to  pieces  ;  and  such  are  the 
paths  by  which  God  is  pleased  to  lead  his  people.  Let  them  turn  to 
the  right,  and  they  fall  into  unbelief — to  the  left,  and  they  are  guilty 
of  presumption.  Let  them  proceed  straight  onward,  turning  neither  to 
the  right  hand  nor  to  the  left,  and  they  are  safe.  But  then  there  is  a 
a  most  subtile  tempter  who  besets  them  on  every  side,  and  by  his 
devices  would  turn  them  aside  from  the  right  way.  The  mountain 
path  perhaps  is  rough  and  difficult,  while  on  the  quagmire  there  is 
grassy  verdure,  which  tempts  us  to  leave  the  solid  path,  and  venture  on 
its  treacherous  surface.  And  so  with  Satan's  temptations.  Sometimes 
the  people  of  God  encounter  sore  trials  and  discouragements,  which 
they  think  to  avoid  by  a  small  sacrifice,  as  it  seems,  of  principle,  in 
place  of  meeting  them  as  they  ought  in  the  strength  of  God  ;  and  thus 
they  fall  into  a  mire  of  unbelief.  Sometimes,  on  the  other  hand, 
adventurous  travellers,  trusting  too  much  to  the  strength  of  their  heads, 
and  the  firmness  of  their  footing,  venture  too  near  the  brink  of  the 
precipice,  and  miserably  perish.  And  so,  also,  in  spiritual  things. 
There  is  a  sin  called  presumption,  which  consists  in  thrustiug  ourselves, 
uncalled,  into  circumstances  of  trial  and  danger,  and  then  trusting  that 
God  will  deliver  us.  This  was  Peter's  sin.  He  made  choice  for  him- 
self of  a  post  of  imminent  danger,  a  situation  in  which  Satan  might 
have  occasion  to  tempt  him,  through  concern  for  his  own  safety,  to 
deny  his  Lord  ;  he  ventured  into  the  very  palace  of  the  High  Priest, 
and  God  suffered  him,  for  our  warning,  to  fall.  Let  us  beware,  then, 
of  these  two  extremes,  presumption  on  the  one  side,  and  unbelief  on 
the  other.  Let  us  remember  that  "  narroxv  is  the  way  that  leadeth 
unto  lift." 


258  FREE  CHURCH  PULPIT. 

Looking  back  on  the  first  of  these  temptations,  we  find,  that  in  it 
Satan  tempted  the  Redeemer  to  unbelief,  to  distrust  God,  and  provide 
bread  for  himself.  But  now  his  next  temptation  is  to  presumption — 
as  if  the  cunning  tempter  judged,  that  recoiling  from  the  quagmire, 
our  Lord  would  the  more  readily  incline  toward  the  precipice.  It  is 
often  that  we,  poor  weak  sinners,  in  avoiding  one  extreme,  fall  into 
another.  If  a  man  is  not  a  spendthrift,  not  unfrequently  is  he  a  miser 
— not  a  profligate,  why,  then,  he  becomes  self-righteous  ;  and,  in  like 
manner,  fond  of  extremes  of  unbelief,  we  are  apt,  from  very  inability 
to  direct  our  own  steps,  to  rush  into  the  extremes  of  presumption.  The 
Lord,  who  alone  is  able  to  keep  us  from  falling,  of  his  great  mercy  send 
light  and  grace  from  on  high,  to  lead,  and  guide,  and  sustain  us,  in  the 
right  way. 

"  Then  the  devil  taketh  Jesus  up  into  the  holy  city,  &c."  He  had 
been  foiled,  his  head  had  been  bruised  in  the  wilderness,  so  now  he 
chooses  another  scene  of  trial,  and  transfers  our  Lord  to  a  pinnacle  of 
the  temple.  Consider  the  place.  It  was  the  holy  city,  the  city  that 
God  had  chosen  above  all  the  cities  of  the  earth,  that  he  might  set  his 
name  there.  Nay,  more,  it  was  one  of  the  holiest  places  in  that  holy 
city,  the  temple  itself,  the  very  "  rest  and  dwelling-place  of  Jehovah,'' 
in  which  he  had  often  appeared  in  visible  glory.  Yet  Satan  chose  it 
as  the  scene  of  his  vile  temptations.  There  is  no  place  on  earth  so 
holy  that  a  foul  tempter  may  not  enter.  The  true  believer's  closet  is  a 
place  consecrated  by  many  prayers  and  tears,  and  much  sweet  commu- 
nion. Yet  Satan  is  not  afraid  to  venture  there.  The  Church  is  the 
house  of  God,  it  is  Bethel,  and  to  many  an  one  the  gate  of  heaven,  yet 
Satan  is  not  afraid  to  venture  there.  In  the  closet,  in  the  Church,  at 
the  communion  table,  he  is  always  busy,  yea  perhaps,  most  busy  there. 

"  He  setteth  him  on  a  pinnacle  of  the  temple."  We  must  beware 
in  this  place  of  going  beyond  what  is  written.  But  sure  it  is,  as  in  the 
material,  so  also  in  the  spiritual  world,  high  places  are  slippery  places, 
where  the  head  i3  in  danger  of  becoming  giddy,  and  of  betraying  us 
into  a  Tall.  Some,  for  instance,  we  read  of,  who,  "being  lifted  up 
with  pride,  fall  into  the  condemnation  of  the  devil."  And  the  Apostle 
Paul  tells  us,  that,  "  lest  he  should  be  exalted  by  the  abundance  of  the 
revelations,  God  sent  a  thorn  in  the  flesh,"  to  keep  him  low.  Very  dif- 
ferent from  the  purpose  of  Satan  is  the  purpose  of  God  in  his  dealings  with 
his  people,  God  casts  them  down  to  the  depths,  that  from  the  depths 
they  may  cry,  and  that  he  may  exalt  them  in  due  season.  "Whereas 
Satan's  aim  is  to  lift  them  up  that  so  he  may  cast  them  down.  Oh  let  us 
watch  and  pray  against  pride  and  vain  glory,  spiritual  pride  and  sin- 
ful boastings  of  what  God  has  wrought  either  in  us,  or  for  us,  or  by  us. 


RfcV.  JOHN  M:FARLAN.  259 

When  the  sails  are  spread  out  to  the  very  top  of  the  mast,  the  squall 
when  it  comes  is  all  the  more  dangerous  and  destructive.  It  is  our9, 
then,  to  carry  a  low  sail ;  to  watch  against  pride.  If  there  is  a  salva- 
tion wrought,  it  is  a  salvation  wrought  by  the  Lord's  right  hand  ;  let 
us  be  content  to  be  accounted  fools  and  babes  for  Christ's  sake. 

But  let  us  now  proceed  to  consider  the  temptation.  It  is  in  these 
words,  •'  If  thou  be  the  Son  of  God,  cast  thyself  down.''  What !  has 
the  foul  tempter  still  his  doubts — is  he  not  yet  satisfied  that  Christ  is 
the  Son  of  God  ?  Yes,  he  knew  from  the  first  with  whom  he  had  to 
contend- — he  knew  that  his  was  a  contest  with  Omnipotence  in  human 
form — he  even  knew,  perhaps,  that  he  must  certainly  be  foiled ;  but 
this  was  one  of  his  latest  and  most  desperate  endeavours  to  maintain 
possession  of  the  empire  which  is  about  to  be  wrested  from  his  grasp. 
Like  the  struggles  of  a  fierce  lion  when  the  net  of  the  hunters  is  thrown 
over  him — like  the  lashing  of  the  waves  against  the  rock,  which  fall 
back  in  scattered  drops  from  its  sides ;  so  was  it  with  Satan's  reiterated 
attacks  on  our  Lord.  He  knew  full  well  that  this  was  the  Son  of  God, 
and  that  he  was  as  a  child  in  the  hand  of  a  giant ;  yet  his  proud  spirit 
contended  to  the  last.  In  the-  former  temptation,  he  would  have  Jesus 
doubt  if  he  was  the  Son  of  God  ;  he  would  have  him  distrust  God's 
fatherly  care,  and  put  forth  his  power  to  provide  bread  for  himself.  But 
in  this  temptation,  he  would  remind  him  of  the  doubts  which  the  Jews 
entertained  of  his  Sonship.  True,  they  had  seen  by  the  banks  of 
Jordan,  heaven  opened,  and  the  Spirit  in  a  visible  form  descending  and 
lighting  on  him  ;  and  they  had  heard  a  voice  from  the  excellent  Majesty, 
declaring  him  to  be  the  "  beloved  Son  of  God.''  They  had  heard  and 
they  had  seen  all  this,  but  they  are  still  unconvinced.  Now,  then, 
Satan  argues,  is  your  opportunity  for  scattering  all  their  doubts,  and  for 
giving  them  startling  evidence  of  thy  Sonship,  "  cast  thyself  down," 
down  from  this  pinnacle  into  the  courts  of  the  temple  beneath,  now 
thronged  with  a  crowd  of  worshippers,  and  these  courts  will  resound 
with  hosannas,  they  will  bid  thee  welcome,  as  indeed  the  Son  of  God 
and  the  Saviour  of  the  world. 

Such  was  the  temptation,  and  it  discovers  at  once  the  depths  of  Satan's 
subtilty  and  his  fiendish  cruelty  too.  There  is  wonderous  subtilty  in 
it.  For  the  tempter  knew  our  Lord's  errand  into  the  world  ;  even  that 
he  might  persuade  sinners  to  believe  in  him,  and  that  believing  they 
might  have  life  through  his  name.  And  here  he  sets  before  him  a  plan 
by  which  he  might  at  once  dissipate  all  their  doubts  and  confirm  their 
faith  in  him  ;  by  a  wondrous  miracle,  casting  himself  down  from  a  giddy 
height  and  yet  alighting  safe  and  unhurt  amidst  the  multitudes  in  the 
courts  beneath.     But  there  was  also  a  fiendish  cruelty  in  it,     In  the 


260  FREE  CHURCH  PULPIT. 

first  temptation  his  appeal  had  been  to  a  carnal  appetite,  "  Jesus  wai 
an  hungered."  But  in  this  it  was  to  the  very  inmost  and  most  power- 
ful and  pervading  emotion  of  the  heart  of  the  Son  of  God,  his  love 
to  the  poor  perishing  sinners  of  Jerusalem.  The  tears  which  he  after-. 
wards  shed  when  from  the  Mount  of  Olives  "  he  beheld  the  city,''  and 
that  most  touching  exclamation  "  Oh  Jerusalem,  Jerusalem,  how  often 
would  I  have  gathered  thee  as  a  hen  gathereth  her  chickens  under  her 
wings,"  sufficiently  attest  how  his  compassionate  soul  yearned  over 
them.  I  say,  then,  there  was  a  fiendish  cruelty  in  appealing  to  so  gene- 
rous an  emotion  as  this,  in  saying,  as  if  pointing  to  the  poor  perishing 
multitudes  that  stood  below,  "cast  thyself  down  and  then  these  poor 
sinners  will  believe  in  thee  and  be  saved." 

But  further.  Satan  has  still  another  dart  in  his  quiver,  and  one 
borrowed  from  the  word  of  God  itself,  for  he  adds  "  it  is  written,  he 
shall  give  his  angels  charge  concerning  thee,  and  in  their  hands  they 
shall  bear  thee  up  lest  at  any  time  thou  dash  thy  foot  against  a  stone." 
"What !  is  Saul  also  amongst  the  Prophets  ?  Does  the  Devil  know  the 
Bible  ?  So  it  seems.  Aye,  and  he  knows  one  of  the  richest  parts  of  it, 
a  psalm,  the  91st  psalm,  which  is  stored  with  precious  promises  from 
the  beginning  to  the  end  of  it.  Truly  Christ's  people  are  a  tempted 
people.  They  retire  to  their  closets — they  open  God's  word — weary  with 
this  wilderness  world  they  seek  for  comfort  and  refreshment  in  its 
"  green  pastures  and  by  its  still  waters,"  yet  even  there  Satan  may 
meet  and  distract  and  terrify  them.  He  would  fain  turn  the  bread  of 
life  into  a  stone,  he  would  hold  his  crooked  and  distorting  glass  between 
their  eye  and  the  word,  that  he  may  "  deceive  if  it  were  possible  the 
very  elect."  What  believer  is  not  familiar  with  his  devices  in  this  way. 
That  command,  for  instance,  "  provide  things  honest  in  the  sight  of 
all  men,''  he  would  convert  it  into  an  encouragement  to  worldliness. 
And  that  other  "  take  a  little  wine"  into  an  encouragement  to  drunken- 
ness. And  that  other  text,  "  the  Sabbath  was  made  for  man,"  how 
often  is  it  converted  into  a  shield  for  the  Sabbath-breaker  ?  And  so 
here  "  cast  thyself  down  for  he  shall  give  his  angels  charge  over  thee.'' 

But  observe,  while  doubtless  he  believes,  he  misquotes  the  promise. 
For  in  the  91st  psalm  it  runs  thus,  "  He  shall  give  his  angels  charge  over 
thee  to  keep  thee  in  all  thy  ways."  He  takes  care  to  leave  out  the  last 
clause  in  the  verse,  "  to  keep  thee  in  all  thy  ivays,"  that  is,  to  uphold 
thee  in  the  path  of  duty,  in  every  path  of  duty,  however  rough  and 
dangerous  it  may  be.  Why  if  he  had  quoted  this,  the  text,  so  far  from 
tending  to  cast  down  the  Redeemer,  would  rather  have  ministered  to  his 
support.  Satan  must  needs  quote  a  garbled  promise — he  must  needs 
construct  a  weapon  from  the  Word  to  suit  his  own  purposes,  else  the 


REV.  JOHN'  M'FARLAN.  261 

Redeemer  might  have  wrested  it  from  his  hand  and  turned  it  against 
himself.  Thou  sayest,  he  might  have  told  him,  that  the  "  angels  have 
charge  to  keep  me  in  all  my  ivays  ;"  but  this  is  not  one  of  them,  this  is 
not  one  of  the  paths  which  God  has  marked  out  for  me ;  I  have  no  com- 
mission to  cast  myself  down  from  this  pinnacle  ;  this  way  is  one  of  thine, 
one  of  thine  own  advising,  which  if  I  follow  I  shall  sin  against  God. 
My  friends,  does  Satan  ever  tempt  you  through  the  Word,  to  sin  ;  then 
go  to  that  Word,  that  particular  passage  through  which  he  tempts  you, 
weigh  it  well,  read  the  context,  compare  it  with  others,  and  withal  pray 
for  light,  and  then  fear  not,  with  the  sword  of  the  Spirit  you  will  speedily 
make  Satan  flee  from  you. 

And  this  leads  us  to  consider  our  Lord's  answer  to  this  temptation. 
It  is  short,  but  how  sweetly  and  powerfully  does  it  meet  the  temptation. 
Eight  words  and  Satan  is  overthrown.  "Jesus  answered,  it  is  written 
again,  thou  shalt  not  tempt  the  Lord  thy  God.''  These  words  we  find 
in  the  sixth  chapter  of  the  Book  of  Deuteronomy  at  the  16th  verse  ;  in 
which  chapter,  after  a  variety  of  injunctions  which  Moses  addressed  to 
the  Israelites  in  regard  to  their  duty,  now  that  they  are  about  to  enter 
the  promised  land,  he  adds,  "  ye  shall  not  tempt  the  Lord  your  God  as 
ye  tempted  him  in  Massah.''  And  the  tempting  of  God  ia  Massah 
is  related  in  Exod.  xvii  1-7.  We  there  find  that  journeying  through 
the  wilderness  they  came  to  Rephidim,  and  there  were  ready  to  perish  for 
lack  of  water ;  but  that,  instead  of  waiting  patiently — as  well  they  might 
who  had  seen  such  wondrous  miracles  wrought  on  their  behalf  in  the 
land  of  Egypt  and  at  the  Red  Sea — they  began  to  murmur.  They  came 
tumultuously  to  Moses  and  said,  "  give  us  water  ;''  they  demanded  an 
immediate  miracle  to  be  wrought  on  their  behalf;  they  were  not  content 
to  wait  till  God  in  his  providential  care  over  them  should  send  springs 
in  the  desert.  No,  they  would  cast  off  God  and  demand  a  miracle  to  be 
wrought  for  them  by  his  servant.  "  Give  us  water,''  they  said,  it  seems 
a  question  "if  the  Lord  is  among  us  or  no,"  use  then  that  rod,  that 
wonder-working  rod  by  which  ere  now  thou  hast  controlled  the  elements, 
and  bring  us  water  out  of  this  burning  sand  or  yonder  barren  rock.  And 
what  was  their  sin  ?  Was  it  not  a  casting  on0  of  God  and  a  trusting 
in  his  servant,  that  minister  of  mercy  through  whom  he  had  led  them 
forth.  It  was  presumption  ;  it  was  a  tempting  of  God  to  leave  them  to 
themselves  as  Moses  said,  "  why  chide  ye  me?"  "  why  will  ye  tempt  the 
Lord?" 

Now  observe,  that  our  Lord's  answer  to  the  tempter  is  all  the  more 
appropriate  that  there  is  a  certain  not  very  remote  analogy  between  his 
circumstances  and  those  of  the  children  of  Israel.  Both  were  engaged 
in  an  arduous  undertaking,  and  both  were  for  a  time  apparently  forsaken 


262  FREE  CHURCH  PULPIT. 

of  God.  The  Israelites  were  thirsting  for  water,  the  Redeemer  was 
"thirsting,  yea  panting,  for  the  courts  of  God's  house,''  for  the  arrival 
of  the  period  when  he  should  be  manifested  to  Israel  and  publish  to 
them  the  glad  tidings  of  salvation.  Israel  cast  themselves  on  Moses 
and  craved  at  his  hand  a  miracle  through  which  they  might  quench  their 
thirst.  And  Satan,  in  like  manner,  would  have  Jesus  cast  himself  on  the 
guardianship  of  angels,  that,  borne  in  their  arms  from  the  battlements 
of  the  temple  to  its  lower  court,  he  might  thus  "  coming  suddenly  to  his 
temple,"  enter  at  once  on  his  public  ministry.  The  temptation  was  a 
most  specious  and  subtle  one,  but  eight  words  scattered  it  to  the  winds 
and  struck  dumb  the  tempter,  "  thou  shalt  not  tempt  the  Lord  thy  God." 
Learn  from  this  the  power  and  majesty  of  God's  word.  Satan  falls 
like  lightning  before  it.  It  needed  not  a  lengthened  argument  to  cast 
him  down — a  single  text,  a  text  well-chosen  and  brought  home,  and  the 
tempter  is  vanquished. 

And  now,  let  us  draw  one  or  two  practical  lessons  from  this  subject. 
Let  me  ask  you,  does  not  Satan  often  tempt  you  to  tempt  God  ?  First, 
let  me  ask  the  sinner,  does  he  never  tempt  you  to  make  trial  of  the 
patience  and  forbearance  of  Cod?  Does  he  never  tempt  you  to  "  turn 
the  grace  of  God  into  licentiousness."  What  is  his  commonest  argu- 
ment with  the  perishing  :  his  subtle  whisper,  by  which  he  keeps  the 
child  immersed  in  sin  till  he  becomes  a  youth,  and  the  youth  till  he  be- 
comes a  man,  a  grey-headed  man,  but  simply  this,  "  you  will  have  time 
to  repent  before  you  come  to  die."  Now  what  is  yielding  to  such  an 
argument  but  a  tempting  of  God  ?  Is  not  every  hour  spent  in  sin,  a 
trial  of  God's  forbearance  ?  God  has  given  abundant  proof  to  you,  as 
he  gave  to  Israel,  that  he  is  able  to  deliver  you — that  he  is  willing  to 
deliver  you.  He  has  sent  his  Son,  and  in  his  death  there  is  ample  pro- 
Vision  made  for  taking  away  guilt,  in  his  blood  for  cleansing  from  sin,  in 
his  merits  for  justifying,  in  his  spirit  for  quickening  the  poor,  guilty,  filthy, 
dead  sinner.  What  more  could  you  ask,  what  more  do  you  need,  than 
this  ? — the  doors  of  the  storehouses  of  God  are  thrown  open  to  you.  And 
yet  you  are  content  to  linger  on  in  sin  and  danger,  every  day  bringing 
you  nearer  the  grave,  and  the  judgment  seat,  and  hell,  yet  still  you 
tarry  in  the  city  of  destruction,  and  count  on  some  future  time,  some 
convenient  season,  some  almost  miraculous  interposition  of  grace  on 
your  behalf.  What  is  this  but  a  tempting  of  God  ?  Satan  sets  a  sin 
before  you,  and  he  says,  "  cast  thyself  down,"  give  the  lust  its  full 
swing,  and  enjoy  it  while  you  may,  for  it  shall  not  surely  land  you  in 
the  depths  of  hell.  Xo,  there  is  a  good  time  at  hand,  when  the  sin 
shall  be  forgiven,  and  ye  shall  land  safely  and  quietly  at  length  in  the 
courts  of  the  new  Jerusalem.     Tell  me,  is  it  not  so  with  you  every  day? 


REV.  JOHN  M'FARLAN.  263 

— every  day  there  is  some  new  trial  of  God's  forbearance,  some  fresh 
"  presumptuous  sin." 

What  can  we  do,  you  may,  perhaps,  be  inclined  to  ask,  for  God  has  left 
us  in  this  miserable  state,  and  unless  he  put  forth  a  helping  hand,  it  is 
vain  for  us  to  strive.  This  is  just  what  Israel  said,  they  denied  that  "  the 
Lord  was  among  them."  But  very  different  would  it  have  been  with 
them,  if,  instead  of  crying  to  Moses,  "  give  us  water,"  they  had  gone  to 
their  knees  and  prayed  God  for  it.  Very  different  would  it  have  been 
if  they  had  owned  and  made  trial  of  the  Lord's  power,  and  the  Lord's 
faithfulness  in  this  matter.  Very  different  was  it,  on  another  occasion, 
on  which,  as  we  read,  the  "  Princes  of  Israel  dug  with  their  staves  ; 
and  as  they  dug,  they  sung,  Spring  up,  0  well."  And  forthwith,  in  the 
use  of  these  means,  and  at  the  sound  of  that  cheerful,  prayerful  song, 
the  refreshing  streams  came  gushing  forth  from  amidst  the  burning 
sands,  at  which  they  drank  and  lived.  Yes,  and  so  will  it  be  with  you, 
if  you  use  the  means  and  pray ;  if  you  dig  in  the  word  for  the  living 
well  of  living  water,  and  pray  to  God  to  make  it  spring.  Oh  !  cease  to 
make  trial  of  God's  patience,  and  now  resolve  that  you  will  make  trial 
of  his  power  and  faithfulness  and  love  and  truth,  and  ye  shall  find  rest 
to  your  souls. 

But  secondly,  let  me  address  one  word  to  the  professing  people  of 
God,  and  remind  them,  that  to  tamper  with  sin,  in  the  hope  that 
grace  will  be  given  to  resist  it,  is  a  tempting  of  God.  Sometimes  God's 
children  may  be  tempted,  trusting  in  their  strength,  even  to  court  temp- 
tation, somewhat  like  the  vagrant  warriors  of  old,  who  wandered  over 
the  length  and  breadth  of  the  land,  seeking  for  some  one  who  might 
measure  spears  with  them.  Like  Lot,  and  like  David,  and  like  Peter, 
they  sometimes  place  themselves  in  circumstances  in  which  they  know 
they  shall  be  sorely  tried.  One  goes  to  the  ball-room  ;  and  another  to 
the  race-course ;  and  a  third  even  to  the  tavern  ;  and  another  fre- 
quents the  society  of  godless  worldings  ;  and  another  loves  to  sit 
under  the  shadow  of  the  great ;  and  another  is  engrossed  in  the  fic- 
tions and  fooleries  of  a  novel  or  a  play ;  and  another  allows  the  sin- 
ful wanderings  of  his  imagination  to  forbidden  objects — and  yet,  in 
these  circumstances,  they  trust  that  grace  will  be  given,  that  they  shall 
come  forth  scaithless  from  the  midst  of  the  fire.  Now  what  is  this  but 
a  casting  of  ourselves  down,  ortempting  of  the  Lord  our  God  ?  He  would 
be  accounted  a  madman  who  would  cast  himself  into  a  deep  pool  or  into 
a  raging  furnace,  in  the  hope  that  some  one  may  be  at  hand  to  pluck 
him  out  ;  and  what  better  are  these  ?  They  trust  to  grace,  in  cir- 
cumstances in  which  grace  may  be  denied.  They  court  the  danger,  and 
then,  when  the  danger  comes,  they  cry  for  aid.     "What  can  they  look 


264  FREE  CHURCH  PULPIT. 

for,  but  that  aid  should  be  withheld,  and  that  they  should  be  met  with 
the  withering  rebuke,  "thou  shouldst  not  tempt  the  Lord  thy  God  ?" 

Yes,  it  is  only  when  we  meet  temptation  in  the  path  of  duty,  that  we 
can  look  or  cry  for  help  from  on  high.  Let  it  be  in  the  narrow  way  of 
life  that  we  meet  the  tempter,  and  neither  his  terror,  nor  his  threats, 
nor  fiery  darts  need  make  us  tremble — need  cause  us  to  give  back  a 
single  inch — for  then  we  have  this  promise,  amongst  others,  to  back  us, 
"  He  shall  give  his  angels  charge  over  thee,  to  keep  thee  in  all  thy  ways." 
"  Who  is  he  that  shall  harm  us,  if  we  be  followers  of  that  which  is 
good?"  "  Who  is  he?"  This  is  a  triumphant  defiance  given  to  all  the 
powers  of  earth  and  hell.  For,  if  we  stand  in  the  strength  of  God  in 
the  post  of  duty,  we  need  not  fear  though  it  be  the  post  of  danger.  He 
who  set  us  there,  is  surely  able  to  maintain  us  there.  I  have  seen  the 
father  set  his  infant  child  on  the  parapet  of  a  lofty  bridge,  but  there  is 
no  danger  to  that  little  child  ;  for  his  father's  arm  is  underneath  and 
around  him,  and  he  holds  him  there  with  a  firmer  and  more  anxious 
grasp,  than  if  he  had  set  his  feet  on  the  grassy  sward.  And  so  with 
God  and  his  elect  children  ;  dangers  they  must  encounter,  but  the 
greater  the  danger  the  greater  his  tender  care.  "  Hepitieth  them  that 
fear  him,  for  he  knoweth  their  frame,  he  remembereth  that  they  are 
dust." 

Let  me  remind  you,  in  conclusion,  that  you  will  encounter  tempta- 
tions without  going  in  search  of  them.  God  has  appointed  them,  and 
they  are  numbered  amongst  the  "all  things"  that  shall  work  together 
for  his  people's  good.  "  Yea,  I  find  it  most  true,"  says  Rutherford, 
"  that  the  greatest  temptation  out  of  hell,  is  to  live  without  tempta- 
tions; if  my  waters  would  stand,  they  would  rot.  Faith  is  the  better 
for  the  free  air,  and  the  sharp  winter  storm  in  its  face ;  grace  wither- 
eth  without  adversity.  The  devil  is  but  God's  master- fencer,  to  teach 
us  to  handle  our  weapons.''  But  let  us  see  to  it  that  we  have  weapons. 
The  word  is  God's  armoury.  Are  you  tempted  to  unbelief?  What  an 
impenetrable  shield  is  the  assurance,  that  "  God  is  faithful,  who  hath 
promised."  Are  you  tempted  to  worldliness  ?  Then  cast  back  the 
temptation  with  that  word,  "  That  a  man's  life  consisteth  not  in  the 
abundance  of  the  things  that  he  possesseth."  To  uncleaness  ?  Then 
remember  Joseph's  refuge,  "  how  shall  I  do  this  great  wickedness  and 
Bin  against  God."  Be  thou  faithful  unto  death,  and  then  all  the  powers 
of  hell  cannot  come  between  thee  and  the  crown  of  life.     Amen. 


265    ) 


LECTURE   XVI. 

THE  TRANSLATION  OF  ELIJAH. 

BY  THE  REV.  THOMAS  DOIG,  A.M.,  TORRYBURN. 

"  And  it  came  to  pass  when  they  were  gone  over,  that  Elijah  said  unto  Elisha,  Ask  what 

I    I  shall  do  for  thee,  before  I  be  taken  away  from  thee.     And  Elisha  said,  I  pray  theo  let  a 

I     double  portion  of  thy  spirit  be  upon  me.     And  he  said,  Thou  hast  asked  an  hard  thing: 

!    nevertheless,  if  thou  see  me  when  I  am  taken  from  thee,  it  shall  be  so  unto  thee  ;  but  if  not 

it  shall  not  be  so.     And  it  came  to  pass,  as  they  still  went  on  and  talked,  that,  behold  ! 

there  appeared  a  chariot  of  fire,  and  horses  of  fire,  and  parted  them  both  asunder  ;  and 

Elijah  went  up  by  a  whirlwind  into  heaven.     And  Elisha  saw  it,  and  he  cried,  My  father 

my  father,  the  chariot  of  Israel,  and  the  horsemen  thereof." — 2  Kings  ii.  9 — 12. 

Of  the  many  worthies  whose  lives  are  recorded  in  Scripture  for  our 
improvement,  there  is  none  more  illustrious  than  the  prophet  Elijah. 
He  had  now  finished  the  work  assigned  to  him  on  earth,  and  was 
aware  that  the  time  of  his  departure  was  at  hand.  In  these  circum- 
stances, he  had  resolved,  in  the  company  of  Elisha,  his  anointed 
successor,  to  visit  "  the  schools  of  the  prophets," — those  seminaries  of 
theological  learning  which  were  the  hope  of  the  persecuted  church  of 
Israel.  Having  accomplished  this,  he  felt  that  he  had  done  with  the 
world  and  all  its  concerns,  and  expressed  a  wish  that  his  friend  might 
leave  him.  Elisha,  however,  was  desirous  of  remaining  with  him  to 
the  end ;  and  to  his  earnest  request,  that  he  might  thus  be  favoured, 
Elijah  at  last  consented.  They  had  thus  crossed  together  the  waters  of 
Jordan,  which  yielded  miraculously  to  the  stroke  of  Elijah's  mantle, 
and  approached  the  spot  which  was  to  be  the  scene  of  their  last  inter- 
view on  earth. 

It  is  here  that  we  are  introduced  to  the  narrative  we  are  now  to 
consider,  where  mention  is  made,  in  the  first  place,  of  the  prophet's 
parting  legacy.  "  It  came  to  pass  when  they  were  gone  over,  that 
Elijah  said  unto  Elisha,  Ask  what  I  shall  do  for  thee,  before  I  be 
taken  away  from  thee.''  Thus  was  his  magnanimity  made  manifest,  and 
a  lesson,  at  the  same  time,  taught  us,  that  the  nearer  we  approach  the 
confines  of  eternity,  the  more  concerned  we  ought  to  be  about  the 
welfare  of  those  we  are  to  leave  behind  us.  Much  had  Elijah  already 
done  to  prepare  his  successor  for  the  duties  of  his  office ;  and 
now  he  anticipates  the  desires  of  his  friend,  and,  with  true  greatness 
No.  127. — Lec.  16.  vol.  in. 


FREE  CHURCH  PULPIT. 

of  soul,  makes  to  him  an  unlimited  offer  of  a  parting  testimony  of 
regard.  How  impressively  does  this  remind  us  of  the  manner  in 
which  God  makes  known  to  us  his  grace !  The  Lord  has  ever  gone 
before  us  in  providing  for  our  well-being ;  our  petitions  for  an  interest 
in  his  favour  have  been  anticipated.  If  at  times  we  have  wanted  that 
which  would  have  done  us  good,  it  has  been  because  we  have  disregarded 
the  gracious  offer.  The  tokens  of  God's  loving-kindness  have  been 
pressed  on  our  notice,  but  we  have  disregarded  them  ;  and  therefore  it 
is  that  we  have  failed  to  realise  blessings  which  otherwise  would  have 
been  ours. 

If  in  the  offer  of  Elijah  there  is  a  magnanimity  which  it  becomes  us 
to  admire,  so  also  in  the  reply  of  Elisha.  "  I  pray  thee,"  said  he, 
"  let  a  double  portion  of  thy  spirit  be  upon  me."  With  respect  to  the 
precise  meaning  of  this  request,  it  has  been  disputed  whether  the 
blessing  solicited  was  a  portion  the  double  of  that  with  which  Elijah 
had  been  favoured,  or  simply  that  measure  of  the  extraordinary  gifts 
of  the  Holy  Spirit  which  in  Scripture  is  termed  the  double  portion,  or 
portion  of  the  first-born, — a  measure  of  the  Spirit's  gifts  which  Elijah 
himself  had  enjoyed.  But,  on  either  supposition,  evidence  is  furnished 
both  of  his  elevated  conceptions  of  the  munificence  of  God,  and  of  the 
consciousness  which  he  felt  of  his  own  weakness  and  insufficiency. 
Aware  that  the  largest  supplies  of  the  Spirit's  influences  were  necessary 
to  qualify  him  for  his  work,  the  conviction  of  this  appears  to  have 
affected  him  more  powerfully  than  ever.  The  prospect  of  the  removal 
of  Israel's  illustrious  prophet  made  him  feel  his  own  emptiness  ;  and 
this,  seemingly,  it  was  that  led  him  to  solicit  a  portion  the  double  of 
that  which  the  prophets  in  ordinary  enjoyed  ;  or  even,  if  such  was 
the  import  of  his  request,  the  double  of  that  with  which  his  distin- 
guished master  had  been  honoured.  "  Be  ye  filled  with  the  Spirit," 
is  one  of  the  apostle's  exhortations.  His  miraculous  gifts,  it  is  true, 
are  not  now  to  be  expected  ;  the  ends  for  which  these  had  been  im- 
parted having  long  since  been  answered.  We  are  still,  however,  to 
look  for  his  ordinary  gifts,  inasmuch  as  the  Spirit  is  the  seal  of  the 
believer's  union  with  Christ.  It  is  because  his  gifts  are  not  sufficiently 
prized  by  us  that  our  attainments  in  the  divine  life  are  so  weak.  Let 
us,  then,  beware  of  undervaluing  his  operations  ;  and  if  difficulties  seem 
to  stand  in  the  way  of  our  enjoying  a  large  measure  of  his  gifts,  let  us 
in  consequence  be  only  the  more  eager  in  our  desires  after  them. 

To  impress  Elisha  with  a  due  sense  of  the  worth  of  that  which  he 
had  solicited,  and  to  induce  him  to  seek  it  with  redoubled  earnestness, 
Elijah  took  particular  notice  of  the  difficulty  of  obtaining  it.  "  Thou 
hast  asked  an  hard  thing,"  was  his  reply  ;  not  that  it  was  an  hard  thing 


REV.  THOMAS  DOIG.  267 

for  God  to  bestow,  but  that,  according  to  the  usual  experience  of  men, 
it  was  hard  or  difficult,  inasmuch  as  instances  of  such  gifts  being 
bestowed  were  of  rare  occurrence.  That  Elisha,  therefore,  might 
appreciate  more  thoroughly  the  worth  of  the  desired  gift,  and  that  his 
diligence  in  the  path  of  duty  might  be  called  forth  to  the  uttermost, 
Elijah  informed  him  of  the  peculiar  circumstances  in  which  alone  the 
difficulty  could  be  surmounted.  "  If  thou  see  me,"  said  he,  "  when  I  am 
taken  from  thee,  it  shall  be  so  unto  thee  ;  but  if  not,  it  shall  not  be  so." 
Are  we,  then,  desirous  of  a  larger  measure  of  the  Spirit's  graces  than 
we  have  hitherto  enjoyed?  Let  us  studiously  have  respect  unto 
the  path  of  commanded  duty.  An  attentive  observation  of  the  manner 
of  the  Lord's  dealings  with  Elijah  was  the  particular  sphere  of  duty 
prescribed  to  Elisha,  if  he  would  enjoy  the  desired  blessing ;  and 
remissness  in  regard  to  this  would  be  the  means  of  allowing  an  oppor- 
tunity to  escape  which  could  never  be  recalled.  So  also,  if  we  would 
"covet  the  best  gifts,"  we  must  wait  upon  every  intimation  of  the  will 
of  God,  marking  especially  the  more  striking  displays  of  his  providence 
and  the  more  solemn  manifestations  of  his  grace.  On  this  principle 
Elisha  acted,  clinging  to  his  friend  more  closely  than  ever,  and  con- 
tinuing to  the  last  to  profit  by  his  holy  society  and  heavenly  discourse. 
"And  it  came  to  pass,  as  they  still  went  on,  and  talked,  that  behold, 
there  appeared  a  chariot  of  fire  and  horses  of  fire,  and  parted  them 
both  asunder,  and  Elijah  went  up  by  a  whirlwind  into  heaven."  To 
inquire  minutely  about  the  chariot  in  which  he  was  borne  away  might 
be  deemed  presumptuous.  But  there  is  nothing  presumptuous  in  con- 
sidering the  fact  which  ha3  been  recorded  for  our  admonition,  and  in  en- 
quiring for  what  purpose  Elijah's  translation  was  effected  in  this  visible 
and  singular  manner.  The  "  chariot  and  horses"  were  evidently  de- 
signed to  impart  to  Elijah's  translation  the  character  of  a  triumph,  and 
to  remove  far  from  it  those  ideas  of  sadness  with  which  the  occurrence 
and  even  the  very  name  of  death  are  unavoidably  associated.  At  the 
same  time,  God  evidently  intended  to  afford  Elisha  a  display  of  his  own 
glory,  in  exerting  a  power  by  which  death  was  robbed  of  one  victim, 
and  a  faithful  servant  rewarded  by  being  exempted  from  the  pain  and 
dishonours  of  dissolution.  God  has  a  right  to  display  his  glory,  and  to 
exert  his  power  in  the  manner  that  seems  best  to  himself.  And  when 
it  was  His  will  that  "  a  chariot  of  fire  and  horses  of  fire"  should  convey 
Elijah  into  heaven,  we  know  that  the  resources  for  effecting  this  pur- 
pose could  not  be  awanting.  In  whatever  ignorance  we  may  be  left  re- 
garding their  appearance,  we  seem  warranted  to  infer  that  the  ministry 
of  angels  was  employed  on  this  occasion.  We  know  that  on  another 
occasion  these  heavenly  messengers  appeared  to  Elisha  as  a  vast  com- 


268  FREE  CHURCH  PULPIT. 

pany  of  chariots  and  horsemen  to  guard  him  from  his  enemies.  Else- 
where we  read  of  angels  under  the  very  figure  of  chariots.  "  The  cha- 
riots of  God  are  twenty  thousand,  even  thousands  of  angels."  And 
when  we  are  informed  that  they  are  expressly  sent  forth  or  commission- 
ed as  ministering  spirits  to  minister  to  them  that  shall  be  "heirs  of  sal- 
vation," and,  besides,  not  only  know  that  they  shall  be  employed  at  the 
last  day  to  gather  together  "  the  elect  of  God"  fronfthe  four  winds  of 
heaven,  but  also  that  they  were  the  attendants  of  our  Saviour  in  his  as- 
cension, it  seems  impossible  to  avoid  the  conclusion  that  the  honour/ 
which  awaits  the  saints  in  their  glorification,  was  not  denied  to  him  who 
was  counted  worthy  of  reaching  glory  without  "  tasting  of  death,"  and 
that  the  ministration  which  was  employed  at  the  ascension  of  "  our  fore- 
runner" into  that  within  the  vail,  was  not  withheld  from  one  of  the  most 
illustrious  of  his  servants. 

It  is  impossible  to  contemplate  without  the  deepest  interest  the  man- 
ner in  which  this  illustrious  saint  was  removed  from  the  earth.  Like 
Enoch  in  the  antidiluvian  world,  he  knew  not  what  it  was  to  die. 
And  why  was  he  thus  favoured  ?  Was  he  without  sin,  so  as  to  merit 
exemption  from  death  ?  No  ;  for  we  are  assured  that  he  was  "  a  man 
subject  to  like  passions  as  we  are."  As,  then,  in  the  salvation  of  the 
meanest  believer,  so  in  the  peculiar  distinction  conferred  upon  Elijah, 
an  illustration  is  afforded  of  the  sentiment,  "  Not  by  works  of 
righteousness  which  we  have  done,  but  of  his  mercy,  he  hath  saved  us." 
There  must,  however,  have  been  special  ends  to  be  answered  by  this 
manifestation  in  his  favour ;  and  of  these  we  may  notice,  the  views 
which  it  unfolds  of  the  character  of  God,  as  the  God  alike  of  providence 
and  of  grace. 

"  The  Lord  shall  not  see,  neither  shall  God  regard  it,"  is  the  lan- 
guage of  the  world  respecting  the  Divine  administration ;  and,  along 
with  the  impression  that  their  own  sins  are  unheeded,  the  wicked 
imagine  that  so  it  is  with  the  faith,  the  patience,  and  the  zeal  of  the 
saints.  The  marked  features  of  Elijah's  character,  viewed  in  connection 
with  his  adverse  fortune  in  the  world,  were  eminently  fitted  to  call 
forth  in  regard  to  him  this  common,  though  mistaken  sentiment.  He 
had  been  "  very  jealous  for  the  Lord  God  of  Hosts."  When  all 
apparently  had  "  turned  aside  after  idols,''  he  had  been  a  witness  for 
the  truth,  and  had  told  the  king  of  Israel  to  his  face  that  he  and  his 
wicked  family  were  the  troublers  of  the  land.  He  had  challenged  the 
entire  nation  of  Israel  to  meet  him,  and  had  constrained  the  people  in  a 
national  assembly  to  acknowledge  that  Jehovah  alone  was  God.  Yet,  after 
all,  he  was  doomed  apparently  to  wander  as  a  persecuted  outcast,  while 
idolatry  continued,  seemingly,  to  be  associated  with  a  life  of  ease  and 


REV.  THOMAS  DOIG.  269 

honour.  In  these  circumstances,  notwithstanding  the  weighty  words  to 
which,  as  Jehovah's  prophet,  he  had  given  utterance,  and  the  wonders 
which  he  had  wrought  in  Jehovah's  name,  the  Lord's  providential 
government  of  the  world  would  be  regarded  as  a  dream.  But  to  these, 
the  surmisings  of  unbelief,  the  translation  of  the  prophet  furnished  a 
reply.  A  proof  was  thus  afforded  that  "  the  eyes  of  the  Lord  arc'' 
indeed  "  upon  the  righteous,''  and  that  "his  ear  is  open  to  their  cry.'' 
This  unlooked-for  termination  of  his  course  established  then,  as  it  still 
establishes,  the  solemn  fact,  that  "  God  is  the  rewarder  of  them  that 
diligently  seek  him.''  We  may  have  difficulties  to  encounter  in 
testifying  for  the  truth  ;  we  may  be  exposed  to  reproach  and  persecution 
in  "  contending  for  the  faith  once  delivered  to  the  saints ;''  yet  evidence 
will  never  be  awanting  that  "  the  Lord  knoweth  them  that  are  his.' 
If  now  we  "  suffer  with  Christ,  we  shall"  hereafter  "  reign  with  him." 

But,  in  the  translation  of  Elijah,  the  character  of  God  is  seen  as  the  God 
of  providence  ;  he  is  no  less  distinctly  manifested  as  the  God  of  grace. 
Amidst  abounding  iniquity,  the  promise  of  a  Saviour  from  sin  and  misery 
j  had  come  to  be  overlooked  ;  and,  in  these  circumstances,  the  manner  in 
which  this  distinguished  witness  for  the  truth  was  removed  from  the  earth 
was  a  solemn  attestation  of  the  fact  that  a  method  of  deliverance  had  actu- 
ally been  devised,  and  that  victory  over  death,  and  the  enjoyment  of  end- 
less glory,  formed  the  consummation  of  this  deliverance.  It  would  have 
the  effect  of  keeping  alive  the  hopes,  and  of  strengthening  the  faith,  of 
the  ancient  church,  till  a  brighter  day  was  ushered  in  by  the  resurrec- 
tion and  ascension  of  the  Redeemer.  So  also  ought  we  to  be  animated 
by  the  contemplation  of  it,  especially  when  viewed  in  connection  with 
the  exaltation  of  Christ,  in  virtue,  prospectively,  of  whose  quickening 
influence  it  was  accomplished.  Thus  regarded  as  a  picture  of  the 
result  of  God's  purposes  of  gracs  and  mercy,  we  hail  it  as  a  pledge  of 
"the  glory  to  be  revealed  hereafter.*'  It  affords  an  illustration  of  the 
blessedness  which  awaits  both  the  soul  and  the  body  of  the  believer  in 
a  future  state  of  being.  A  specimen  of  the  robe  of  immortality  with 
which  we  shall  one  day  be  clothed  is  thus  presented  to  our  view.  We 
are  made  aware  of  the  fact  that  our  mortal  frame  will  be  so  transformed 
as  to  be  fitted  for  an  ever-during  existence.  And  as  the  glorified 
body  with  which  Elijah  went  up  to  heaven  furnishes  a  demonstration  of 
what  the  bodies  of  the  saints  will  be  when  raised  up  at  the  last  day, 
so,  in  the  manner  in  which  it  was  transformed  when  the  fiery  chariot 
caugh'.  him  up  from  the  earth,  a  display  is  afforded  of  the  mode  of  that 
transmutation  which  the  holies  of  those  saints  will  undergo  who  are 
alive  at  the  coming  of  the  Lord ;  for,  says  the  apostle,  "  We  shall  not 
all  sleep,  but  we  shall  all  be  changed,  in  a  moment,  in  the  twinkling  of 


270  FREE   CHURCH   PULPIT. 

an  eye,  at  the  sound  of  the  last  trumpet."  These,  if  we  belong  to  the 
family  of  God,  are  the  high  prospects  awaiting  us ;  and  if  death  must 
be  submitted  to,  it  has  been  converted  into  a  passage  to  immortal 
blessedness.  With  good  reason,  then,  may  not  we  exclaim  with  the 
apostle,  "  0  death,  where  is  thy  sting  ?  O  grave,  where  is  thy  victory  ? 
The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law.  But  thanks 
be  to  God,  who  giveth  us  the  victory  through  our  Lord  Jesus  Christ." 

In  addition,  however,  to  the  fact  that  a  glorified  existence  awaits  the 
believer  hereafter,  does  not  the  translation  of  Israel's  prophet  afford 
ground  for  the  inference,  that  the  quality  or  amount  of  glory  laid  up  for 
God's  people  respectively,  will  be  apportioned  in  some  measure  with  a 
view  to  their  present  attainments  in  faith  and  and  holiness  ?  With 
special  reference  to  the  distinguished  path  which  Elijah  trode  as  a  con- 
fessor of  the  truth,  we  behold  a  peculiar  honour  conferred  on  him  in  the 
mode  of  his  departure.  And  does  not  this  seemingly  intimate  that  a 
position  of  no  common  dignity  has  been  assigned  to  him  in  the  mansions 
of  the  blessed, — an  idea  which  gathers  strength  when  viewed  in  connec- 
tion with  his  visit,  many  ages  after,  to  our  Lord  on  the  mount  of  transfi- 
guration ?  It  is  true,  that  the  state  of  all  in  heaven  will  be  glorious  ;  for 
the  meanest  believer  there  will  enjoy  "  an  exceeding  and  eternal  weight 
of  glory."  The  blessedness  of  all,  according  to  their  several  capacities, 
will  be  complete.  But,  whilst  all  are  bright,  some  will  shine  with  a 
brighter  lustre  than  others.  Unto  every  one  will  be  given  according  to 
his  improvement  of  the  talents  committed  to  him.  All,  doubtless,  is 
the  result  of  grace.  For,  as  sinners,  what  have  we,  or  what  can  we 
have,  which  we  have  not  freely  received  ?  Yet,  in  accordance  with  the 
doctrine  of  grace,  we  have  reason  to  infer  that  attainments  in  holiness 
here  are  associated  with  degrees  of  glory  hereafter.  "  He  that  soweth 
sparingly  shall  reap  sparingly,  and  he  that  soweth  bountifully  shall 
reap  bountifully."  How  great  the  encouragement  thus  set  before  us  ! 
Let  us  be  animated  b}r  the  thought  of  "  the  recompence  of  the  reward." 
Let  us  "  covet  earnestly  the  best  gifts,"  and  be  ever  "fervent  inspirit, 
serving  the  Lord."  "  And  although  it  doth  not  yet  appear  what  we 
shall  be,  we  know  that  when  he  shall  appear,  we  shall  be  like  him ;  for 
we  shall  see  him  as  he  is." 

Such  are  some  of  the  important  truths  which  the  translation  of  the 
great  prophet  of  Israel  is  fitted  to  teach  us.  It  remains  that  we  advert 
to  the  impression  which  the  contemplation  of  it  made  upon  Elisha.  For, 
we  are  told,  "  he  saw  it."  He  beheld  distinctly  the  celestial  manifesta- 
tion ;  he  marked  the  instantaneous  change  that  passed  upon  his  friend, 
and  gazed  on  the  spectacle  till  it  vanished  in  the  skies.  And,  truly,  it 
was  a  sight,  whose  glory,  as  well  as  solemnity,  was  fitted  powerfully  to 


REV.  THOMAS  DOIG.  271 

impress  the  mind.  That  Eiisha  was  deeply  moved  as  he  looked  on 
it,  is  evident  from  the  intimation,  that  when  he  saw  it,  "  he  cried,  my 
father,  ray  father,  the  chariot  of  Israel,  and  the  horsemen  thereof!" — 
words  which  may  be  viewed  as  indicating  a  mixture  of  amazement  and 
fear,  of  sorrow  and  despondency,  of  joy  and  exultation. 

Whilst  his  impassioned  exclamation,  "  my  father,  my  father  !"  re- 
minds us  of  the  feeling  which  he  had  of  his  endeared  connection  with 
the  prophet,  do  not  the  circumstances  in  which  the  words  were  spoken 
seem  to  intimate  that  he  must  have  started  while  he  uttered  them?  By 
means  of  previous  expectancy,  it  is  true,  he  was  in  a  manner  prepared 
for  the  event  which  had  taken  place.  Yet,  in  the  appearance  of  a 
chariot  radiant  with  celestial  fire,  there  was  that  which  it  was  impossible 
for  flesh  and  blood  to  look  upon  without  alarm.  Eiisha  was,  indeed,  ex- 
pecting an  unwonted  display  of  the  divine  glory.  The  very  suddenness, 
however,  as  well  as  majesty,  of  the  disclosure  would  prevent  him  from 
viewing  it  calmly.  Even  in  that  stillness  which  succeeds  the  last  sigh 
in  an  ordinary  departure  by  death,  the  mere  cessation  of  breathing  con- 
veys a  feeling  of  surprise.  How  much  more  then,  now  that,  in  the 
midst  of  animated  conversation,  the  conference  was  instantaneously 
broken  off,  and  the  connection  instantaneously  snapt  asunder ;  and  where 
the  parting  was  solemnized  by  the  demonstration  of  heaven's  fire  and 
the  array  of  heaven's  messengers,  and  where  the  whirlwind  of  the  God 
of  heaven  finished  the  wonders  of  the  scene  ! 

But,  along  with  a  sentiment  of  amazement  and  fear,  we  remark,  in 
the  cry  of  Eiisha,  an  expression  of  sorrow  and  despondency.  Of  this  we 
have  evidence  in  the  subjoined  statement,  that  when  "  he  saw  the  pro- 
phet no  more,  he  took  hold  of  his  own  clothes,  and  rent  them  in  two 
pieces."  Rending  of  the  garments,  while  it  was  a  token  of  mourning 
among  the  ancient  nations  of  the  east,  was  resorted  to  only  on  occasions 
of  the  intensest  grief.  Thus  regarded,  the  cry,  "  my  father,  my  father, 
the  chariot  of  Israel,  and  the  horsemen  thereof!"  must  be  viewed  as  the 
language  of  impassioned  lamentation.  Eiisha  was  now  separated  from 
the  friend  he  had  ardently  loved,  from  the  counsellor  in  whom  he  had 
confided,  from  the  instructor  whom  he  had  reverenced.  All  that  bound 
him  to  the  earth,  save  the  service  of  his  God,  was  gone  ;  and  he  felt  that 
he  was  left  a  stranger  in  the  world.  Why,  then,  should  not  sorrow  take 
possession  of  his  heart  ?  In  having  been  present  as  a  witness  of  the 
prophet's  translation,  he  had  indeed  become  heir  to  one  of  the  most  pre- 
cious of  legacies  ;  "  a  double  portion"  of  his  master's  spirit  was  now  his 
own.  The  violence  of  grief,  however,  behoved  to  be  satisfied,  and  the 
voice  of  nature  to  be  heard.  It  was,  therefore,  what  might  reasonably 
have  been  expected  that  he  should  bewail  the  loss  he  had  sustained. 


272  FREE  CHURCH  PULPIT. 

There  is  a  tenderness  in  the  expression  of  his  sorrow,  that  beauti- 
fully illustrates  the  relation  in  which  he  stood  towards  the  departed 
prophet.  Regarding  him  with  filial  respect  and  affection,  these  his 
feelings  must  have  been  the  stronger  from  the  circumstance  of  Elijah 
having  been  his  spiritual  father,  who  had  thrown  around  him  the  mantle 
of  office,  and  had  ever  since,  with  paternal  kindness,  watched  over  him. 
The  sacredness  of  such  a  bond  is,  indeed,  unknown  to  the  men  of  the 
world.  But  he  who  has  experienced  the  power  of  divine  grace,  and  who 
can  look  back  on  the  period  in  his  history  when  God,  by  the  ministry  of 
some  honoured  servant,  made  him  first  aware  of  his  need  of  salvation, 
will  have  no  difficulty  in  appreciating  the  feelings  of  Elisha,  when  the 
cry,  "my  father,  my  father  !"  was  wrung  from  his  agonized  soul. 

It  is  not,  however,  in  the  light  of  a  private  loss  merely,  that  he 
mourns  over  the  prophet's  removal ;  he  bewails  it  also  as  a  public 
calamity.  "  The  chariot  of  Israel,"  he  exclaims,  "  and  the  horsemen 
thereof!"  Seizing  on  the  idea  which  the  heavenly  chariot  of  Elijah 
suggested,  he  laments  the  departure  as  that  of  one  who  had  been  the 
glory  of  the  prophet,  and  defence  of  his  native  land — in  whose  emi- 
nent holiness,  fervent  prayers,  and  impressive  instructions,  was  em- 
bodied the  strength  of  a  resistless  army — and  who  had  done  more 
for  the  best  interests  of  the  commonwealth  than  all  the  forces  of 
the  kingdom  had  effected.  In  his  removal  that,  to  all  appearance 
was  gone  which  had  constituted  the  happiness  and  safety  of  Israel ; 
and,  in  these  circumstances,  Elisha  felt  that  far  better  would  it  have  been 
to  have  lost  all  the  chariots  and  horsemen  which  were  understood  to  con- 
stitute the  strength  of  the  nation,  than  the  heavenly  influence  of  the  de- 
parted prophet.  Thus  considered,  who  can  wonder  that  he  should 
mourn  over  his  master's  removal  ?  Individually,  he  had  experienced  a 
loss  which  no  earthly  friendship  could  compensate ;  while,  as  a  patriot, 
he  saw  his  country  deprived  of  a  blessing  more  precious  than  all  the 
treasures  it  contained. 

If,  however,  in  his  cry,  we  perceive  an  expression  of  impassioned  sor- 
row, do  not  we  also  recognise  in  it  the  language  of  joy  and  exultation  ? 
This  may  possibly  be  thought  to  imply  a  contradiction.  Yet  who  can 
tell  how  many  conflicting  emotions  may  agitate  the  mind  almost  at  one 
and  the  same  instant  of  time.  Nor  can  it  be  denied,  that  if  the  re- 
membrance of  what  Elijah  had  been  was  associated  with  the  thought  of 
what  he  had  now  become,  the  spectacle  of  his  translation  could  scarcely 
fail  to  carry  along  with  it  a  reviving  sentiment.  Even  amidst  the 
heaviest  anguish  it  is  animating  to  think  of  the  departed  great.  When 
we  call  to  mind  the  glory  on  which  they  have  entered,  the  bitterness  of 
grief  is  blended  with  an  emotion  of  triumph.     Who,  that  has  stood  by 


REV.  THOMAS  DOIG.  273 

the  dying  bed  of  an  eminent  saint,  till  the  last  sigh  was  over,  has  not  in 
a  manner  risen  from  earth  with  the  disembodied  spirit ;  rejoicing  in  the 
thought  that  the  soul,  so  lately  a  sufferer,  is  now  a  glorified  inhabitant  of 
heaven  !  If  such  an  impression  is  felt  in  the  departure  of  an  ordinary 
believer,  in  the  circumstances  of  whose  death  there  may  be  nothing 
remarkable,  how  much  more  vividly  must  it  have  been  felt  by  Elisha 
when  he  witnessed  the  triumphant  translation  of  his  master  ?  He  had 
seen  him  drop  the  garment  of  mortality  without  a  groan,  and  exchange  it 
for  an  imperishable  covering.  Pic  had  seen  him  rise  from  the  earth,  in- 
vested with  the  robe,  and  seated  in  the  chariot,  of  paradise.  It  could  not 
be  that  such  a  spectacle  imparted  no  emotion  of  triumph  to  his  soul.  If  he 
exclaimed,  as  he  saw  the  ascending  prophet  disappear,  "  My  father,  my 
father,  the  chariot  of  Israel,  and  the  horsemen  thereof !"  with  this  his 
cry  there  must  have  been  blended  a  sentiment  of  joyful  exultation  ;  for, 
now,  the  race  of  his  honoured  friend  was  over,  and  his  warfare  accom- 
plished ;  his  trials  were  ended,  and  his  victory  complete. 

And  now,  brethren,  amongst  other  lessons  which  the  narrative  we 
have  been  considering  is  fitted  to  suggest,  does  it  not  remind  us  of  the 
light  in  which  those  are  to  be  regarded  who  have  been  distinguished  for 
their  zeal  in  the  service  of  the  Lord  ?  They  are  the  glory  and  strength 
of  a  nation,  its  noblest  bulwarks,  "  the  chariots  and  the  horsemen" 
thereof.  If  it  be  admitted  that  the  stability  and  greatness  of  a  com- 
monwealth depend  on  the  means  of  moral  culture  and  religious  im- 
provement being  brought  to  bear  upon  its  population,  and  on  the  fa- 
vour of  God  consequent  upon  the  tone  of  pure  and  holy  sentiment  thus 
created,  who  can  deny  that  those  who  labour  to  promote  the  cause  of 
moral  worth  and  Christian  principle  occupy  a  position,  and  exert  an 
influence,  in  virtue  of  which  they  become  a  kingdom's  defence  and 
safety  ?  Unless  it  be  denied  that  there  is  a  God  in  heaven  who  has  re- 
spect to  such  as  fear  his  name,  it  is  impossible  to  say  what  blessings 
he  may  not  be  ready  to  bestow  upon  a  land  for  the  sake  of  those  who  be- 
lieve his  word  and  reverence  his  laws.  If,  at  Abraham's  solicitation, 
the  cities  of  the  Plain  would  have  escaped  the  wrath  that  came  upon 
them,  had  even  ten  holy  men  been  found  within  their  precincts,  who  can 
tell  what  judgments  may  have  been  averted  from  us  as  a  nation,  be- 
cause of  the  godly  remnant  amongst  us  ?  And  if  a  faithful  ministra- 
tion of  the  Divine  word  and  ordinances  has  been  the  means,  under  God, 
of  preserving  such  a  remnant,  who  may  estimate  the  amount  of  that  in- 
fluence which  the  Lord's  devoted  servants  have  contributed  to  our  na- 
tional stability? 

Whilst  this  holds  true  of  all  who  belong  to  the  godly  portion  of  a 
community,  it  is  eminently  so  of  those  whose  zeal  in  the  cause  of  Divine 


274  FREE  CHURCH  PULPIT. 

truth  has  singled  them  out  from  amongst  the  generality  of  their  country- 
men. It  was  thus  with  Elijah  in  his  day.  Whatever  may  have  been 
the  influence  associated  with  the  faith  and  holiness  of  the  "  seven  thou- 
sand in  Israel  who  had  not  bowed  the  knee  to  Baal,  nor  kissed  him," 
his  zeal  for  the  honour  of  Jehovah  was  such,  that  of  him,  in  contradis- 
tinction to  all  around  him,  it  might  be  said  that  he  constituted  Israel's 
defence  and  safety.  His  maintenance  of  the  great  truths  which  God  had 
revealed  to  man — the  uncompromising  firmness  with  which  he  resisted 
every  half  measure  of  reforming  purpose  or  profession — the  fearlessness 
with  which  he  denounced  the  Divine  judgments  in  the  presence  of  the 
very  monarch  that  sought  his  life — the  power  which  he  had  with  the 
Almighty  in  prayer — all  marked  him  out  as  one  of  the  most  distinguished 
of  mankind,  and  justified  the  eulogium  pronounced  on  him  when  he 
quitted  the  world.  So  it  has  been  with  others,  raised  up  from  time  to 
time,  whose  attainments  remind  us  in  some  measure  of  the  character  of 
this  illustrious  prophet.  Thus  our  eyes  are  fixed  on  Luther  and  on  Knox, 
as  each,  in  his  own  sphere,  the  Elijah  of  the  Reformation  from  Popery. 
There  was  a  greatness  about  these  men,  which  warrants  our  application 
to  them  of  the  sentiment,  "  The  chariot  of  Israel,  and  the  horsemen 
thereof!"  Our  heroes  and  our  statesmen,  whom  multitudes  have  idolized 
as  the  saviours  of  their  country,  how  poor  they  are,  in  comparison  of 
those  who  have  known  what  it  was  to  have  power  with  God  in  prayer, 
and  to  prevail !  Give  me  a  band  of  Elijahs,  who  are  prepared  to 
denounce,  in  the  ears  of  royalty  itself,  the  persons  that,  by  "  plotting 
against  the  Lord  and  his  anointed,"  have  been  the  troublers  of  the  land; 
and  I  will  make  you  a  present  of  the  tribe  of  politicians  of  all  parties, 
who,  by  their  contempt  of  the  claims  of  God  and  of  Christ,  have  so  often 
proved  a  nation's  curse.  Were  the  godly  in  our  land  to  go  on  increas- 
ing in  number  day  by  day — were  our  judges,  magistrates,  and  senators, 
generally  men  of  faith  and  prayer,  jealous  above  all  things  for  that 
which  concerned  the  honour  of  Jehovah,  it  would  be  a  bright  prospect 
that  was  before  us.  But,  alas  !  how  few  are  to  be  found,  especially  in 
high  places,  who  either  know  or  care  about  the  "one  thing  needful  !" 
And,  in  these  circumstances,  how  loud  the  call  that  is  addressed  to  us  to 
be  up  and  doing  in  witness-bearing  for  the  truth  !  Unto  each  of  us  a 
talent  has  been  given  to  occupy  and  improve  ;  and  a  heavy  reckoning 
awaits  us,  if  we  fail  to  employ  it  in  the  service  of  the  Lord.  Examine 
yourselves,  then,  in  regard  to  the  sentiments  you  have  cherished,  and 
the  line  of  conduct  you  have  pursued  in  times  past ;  and  let  it  be  your  re- 
solution, through  the  grace  given  you,  to  consecrate  for  the  future  your 
time,  your  talents,  and  your  influence  to  the  cause  of  your  God  and  Sa- 
viour.   Believing  brethren,  ye  are  witnesses  for  God  ;  and  you  are  guilty 


REV.  THOMAS  DOIG.  275 

of  sin,  if  you  fail  to  make  it  manifest  that  this  is  your  character.  You 
are  not  at  liberty  to  "hide  your  talent  in  the  earth."  God  has  put  his 
candle  into  your  hand  ;  and  you  arc  not  at  liberty  to  "  put  it  under  a 
bushel."  "  Let  your  light  so  shine  before  men,"  is  the  command  of 
Christ,  "that  they  may  see  your  good  works,  and  glorify  our  Father  who 
is  in  heaven."  Let  it  be  seen  in  all  your  actings,  that  you  are  not 
ashamed  of  him  whose  servants  you  profess  to  be.  Thus,  while  you  are 
yourselves  partakers  of  the  most  precious  of  blessings,  who  can  tell  what 
blessings  you  may  be  the  means  of  imparting  to  multitudes  around 
you? 


(     276     ) 


LECTURE    XVII 


BY  THE  REV.  HORATIUS  BONAR,  KELSO. 

"Whose  voice  then  shook  the  earth  :  hut  now  he  hath  promised,  saying,  Yet  once  more 
I  shake  not  the  earth  only,  hut  also  heaven.  And  this  word,  Yet  once  more,  signifieth  the 
removing  of  those  things  that  are  shaken,  as  of  things  that  are  made,  that  those  things  which 
cannot  be  shaken  may  remain.  Wherefore,  we  receiving  a  kingdom  which  cannot  be 
moved,  let  us  have  grace,  whereby  we  may  serve  God  acceptably  with  reverence  and  godly 
fear :  For  our  God  is  a  consuming  fire." — Hebrews  xii.  28-29. 

It  is  of  the  voice  of  Jehovah  that  the  Apostle  here  speaks.  That 
voice,  as  being  the  expression  of  his  mind,  the  utterance  of  his  purpose, 
went  forth  armed  with  the  power  of  Godhead.  For  it  was  not  the  mere 
majesty  or  melody  of  the  sound  which  issued  from  the  lips  of  Jehovah 
that  wrought  the  vast  results,  but  the  resistless  purpose  which  it  ex- 
pressed. 

Of  this  voice  we  read,  "  the  voice  of  Jehovah  is  powerful,  the  voice  of 
Jehovah  is  full  of  majesty  :  the  voice  of  Jehovah  shaketh  the  wilderness, 
Jehovah  shaketh  the  wilderness  of  Kadesh."  (Psalm  xxix.  4.)  It  was 
this  voice  that  said,  "  let  there  be  light  and  there  was  light."  It  was 
this  voice  which  spake  so  often  to  the  Patriarchs  and  Prophets.  It 
was  this  voice  that  was  heard  on  Sinai  shaking  the  mountain  and  the 
whole  desert  around.*  It  is  this  voice  which  is  yet  to  be  heard  again 
on  earth  saying,  "  behold  I  make  all  things  new." 

There  are  two  shakings  here  referred  to  by  the  Apostle  ;  the  first  is 
that  of  Sinai,  which  is  already  past,  the  second  is  that  at  the  Lord's 
coming,  which  is  still  future.  Of  this  still  future  shaking  he  affirms 
three  things. 

I.  It  is  a  final  shaking.  It  is  but  "  once  more,"  and  then  all  creation 
is  at  rest  for  ever.  It  is  but  "  once  more"  that  the  awful  voice  is  to  be 
heard.  It  is  but  "  once  more"  that  the  stormy  vengeance  of  Jehovah  is 
to  be  let  loose  upon  the  earth  to  work  havoc  there.  That  last  tempest 
is  even  now  drawing  together  its  clouds  of  darkness  from  every  region, 
and  mustering  its  strength  for  the  terrible  outburst — an  outburst  ter- 
rible indeed,  but  yet  the  last  ! 


*  This  was  the  \f/i]\a(pwfjiivu)  opei  of  verse  18,  "the  mountain  that  was  touched,'' 
i.  c,  touched  by  God,  as  we  read,  "  touoh  the  mountains  and  they  shall  smoke." 


REV.  HORATIUS  BONAR.  277 

II.  It  is  a  more  extensive  shaking  than  any  heretofore.  "  I  shake  not 
the  earth  only  but  also  heaven."  The  heaven  here  spoken  of  is  not  the 
"  third  heaven,"  which  is  the  peculiar  dwelling  place  of  God  and  the 
shrine  of  his  glory  ;  but  the  visible  heavens  above  us — the  same  as  those 
of  which  we  read,  "  in  the  beginning  God  created  the  heavens  and  the 
earth."  This  universal  shaking  is  that  which  Jesus  himself  predicted 
in  these  words,  "  immediately  after  the  tribulation  of  those  days  shall 
the  sun  be  darkened  and  the  moon  shall  not  give  her  light,  and  the  stars 
shall  fall  from  heaven,  and  the  powers  of  the  heavens  shall  be  shaken." 
(Matt.  xxiv.  29.)  It  is  also  that  of  which  the  prophet  Isaiah,  in  his 
24th  chapter,  has  given  at  length  so  dark  a  picture  :  "  the  earth  is  utter- 
ly broken  down,  the  earth  is  clean  dissolved,  the  earth  is  moved  exceed- 
ingly ;  the  earth  shall  reel  to  and  fro  like  a  drunkard,  and  shall  be  re- 
moved like  a  cottage."  Very  fearful  will  these  convulsions  be.  Above, 
beneath,  around  ;  earth,  air,  and  sea  shall  be  all  one  dark,  wide  circle  of 
infinite  desolation  and  terror.  And  there  shall  be  no  hiding  place  from 
that  wind,  no  covert  from  that  wasteful  tempest,  no  refuge  from  that 
universal  uproar !     Careless  sinner  !     What  shall  then  become  of  thee  ? 

III.  It  is  a  shaking  followed  by  a  glorious  issue.  It  is  not  for  the  an- 
nihilation of  this  material  fabric,  nor  is  it  for  reducing  all  things  to  their 
primitive  chaos.  It  is  for  a  very  different  end.  That  end  is  twofold. 
There  is  first  "the  removing  of  those  things  which  are  shaken  as  of 
things  which  are  made,"  that  is,  things  of  perishable  workmanship. 
Then  there  is  the  consolidating  of  what  resists  and  survives  this  shaking 
into  an  immoveable  creation.  The  whole  universe  is  to  undergo  this 
shaking  in  order  that  all  that  is  perishable  and  crumbling  maybe  shaken 
off,  and  the  imperishable,  the  stable,  the  eternal  may  remain.  How 
glorious  !  Here  surely  is  enough  to  outweigh  in  the  estimate  of  the 
saint,  all  that  is  gloomy  and  terrible  in  the  scenes  that  lie  between.  The 
foreground  is  dark,  but  the  scene  beyond  it  is  all  glad  and  bright.  The 
commotions  in  immediate  prospect  of  which  we  are  already  beginning  to 
descry  the  forerunners,  are  apt  to  depress  and  sadden ;  but  all  beyond 
that  is  so  stable,  so  unchanging,  and  spreads  itself  out  before  us  in  such 
refulgent,  holy  beauty,  that  we  can  overleap  the  dreary  interval  and  stay 
our  hearts  as  well  as  refresh  our  eyes  with  the  glory  to  be  revealed  when 
the  skirts  of  the  last  cloud  shall  be  seen  passing  off  in  the  distance,  and 
the  echo  of  the  last  thunder  heard  remotely  upon  the  joyful  hills. 

The  Apostle  having  thus  foretold  the  convulsions  of  the  last  days, 
and  alluded  to  the  "  times  of  the  restitution  of  all  things,"  proceeds  to 
shew  the  effect  which  these  things  should  have  upon  believers,  and  in 
what  a  solemn  attitude  it  places  them.  This  is  the  object  of  what  fol- 
lows, which,  from  the  use  of  the  word  "  wherefore,"  is  obviously  an  in- 
No.  128.— Lec.  17.  vol.  m, 


278  FREE  CHURCH  PULPIT. 

fereuce  from  his  preceding  statements.  Keeping  this  in  view,  let  us 
endeavour  to  understand  each  clause  in  succession.  In  doing  so  we  shall 
follow  the  order  not  of  the  words  but  of  the  ideas. 

I.  The  Kingdom.  It  is  "  a  kingdom  which  cannot  be  moved."  All 
present  things  are  to  be  shaken,  and  out  of  these  is  to  come  to  the 
kingdom  that  cannot  be  moved — a  kingdom  unchangeable  and  eternal. 
Sin,  we  know,  has  loosened  every  thing,  transforming  a  stable  world 
into  a  decaying,  crumbling  ruin.  In  order  that  stability  may  be 
restored,  all  things  must  be  shaken,  and  after  these  shakings  comes  this 
immoveable  kingdom.  There  may  be  reference  here  to  Daniel's  pro- 
phecy of  the  kingdoms  which  were  to  arise  on  the  earth.  There  was 
first  the  Babylonian,  lion-hearted,  eagle-winged  (Dan.  vii.  4),  mighty 
and  magnificent  as  if  it  could  not  but  abide  for  ever.  Yet,  when  it  had 
served  God's  purposes,  and  run  its  ordained  course,  it  passed  away  like 
a  vision  of  the  night,  proving  that  it  was  not  the  kingdom  that  cannot 
be  moved.  Then,  out  of  its  wide  ruins  there  arose  the  second  kingdom, 
that  of  the  Medes  and  Persians,  ravenous  and  devouring  as  if  it  would 
swallow  up  all  others,  and  remain  in  its  strength.  But  it,  too,  fell  to 
pieces  and  departed,  proving  that  it  was  not  "  the  kingdom  which  cannot 
be  moved."  Then,  out  of  the  ruins  of  the  second  there  shot  up  the 
third  kingdom,  the  Macedonian,  renowned  for  its  winged  swiftness  of 
conquest  and  far-ranging  dominion.  But  it,  too,  fell  asunder  and 
crumbled  away,  showing  that  it  was  not  "  the  kingdom  which  cannot 
be  moved.''  Then  there  arose  the  fourth,  the  Roman  kingdom,  "  dread- 
ful and  terrible,  and  strong  exceedingly."  It  still  survives,  even  as  it 
has  survived  the  storms  of  many  a  century,  the  shock  of  a  thousand 
earthquakes.  But  its  days  are  numbered  too.  And  when  it  has  ful- 
filled Jehovah's  purposes  and  finished  its  appointed  course,  then  shall  it 
pass  away  like  the  chaff  of  the  summer  thrashing-floor,  proving  that 
neither  is  it  "the  kingdom  which  cannot  be  moved."  But  out  of  the 
wrecks  of  these  broken  empires,  there  arises  yet  another  kingdom  very 
different  from  all  the  rest, — different  in  origin,  in  nature,  and  in  dura- 
tion. It  is  thus  described  :  "  I  saw  in  the  night  visions,  and  behold  ! 
one  like  the  Son  of  Man  came  with  the  clouds  of  heaven,  and  came  to 
the  Ancient  of  Days,  and  they  brought  him  near  before  him.  And 
there  was  given  to  him  dominion  and  glory  and  a  kingdom,  that  all 
people,  nations,  and  languages  should  serve  him  :  his  dominion  is  an 
everlasting  dominion,  ivhich  shall  not  pass  away,  and  his  kingdom  that 
which  shall  not  be  destroyed.'"     (Dan.  vii.  3.) 

Here,  then,  is  the  kingdom  which  "  cannot  be  moved,''  glorious  and 
imperishable,  which  is  to  outlast  all  others  here,  nay,  to  be  established 


REV.  HORATIUS  BONAR.  279 

upon  their  ruins,  and  to  stand  for  ever.  There  is  no  kingdom  like  this 
among  all  that  has  ever  been.  Everything  about  it  is  incorruptible, 
as  well  as  undefiled.  Its  territory,  its  subjects,  its  laws,  its  throne,  ita 
sceptre,  its  Sovereign,  are  all  everlasting !  Nothing  can  shake  it. 
No  war,  no  enemy,  can  disturb  its  peace.  No  storm,  no  earthquake, 
can  assail  it.  No  internal  weakness  or  decay  can  dismember  or  dis- 
solve it.  It  shall  be  in  itself  unchangeable  and  immoveable ;  and, 
besides,  all  that  could  weaken  it  from  within,  or  wage  war  against  it 
from  without,  shall  have  passed  away  for  ever.  The  day  of  its  dura- 
tion shall  be  the  eternal  Sabbath — the  rest  that  remaineth  for  the 
people  of  God. 

II.  The  Kings.  Who  are  they?  "We,"  says  the  apostle, — 
that  is,  not  "we  apostles,"  but  "  we  saints."  As  believers,  we  have 
received  a  kingdom,  being  made  kings  and  priests  unto  God ;  being 
made  "  heirs  of  God,  joint-heirs  with  Jesus  Christ."  Hence  we  read, 
also,  in  that  chapter  we  have  already  quoted,  "  The  saints  of  the 
Most  High  shall  take  the  kingdom,  and  possess  the  kingdom,  for 
ever,  even  for  ever  and  ever"  (Dan.  vii.  18-27).  In  believing, 
then,  we  not  only  receive  forgiveness  and  eternal  life ;  but  we  receive 
a  kingdom  too.  It  becomes  ours  in  right,  though  not  exactly  ours  in 
possession,  till  the  time  appointed  of  the  Father.  What  honour  !  what 
dignity!  what  glory  is  this!  Angels  are  but  '.'  ministering  spirits :" 
we  are  kings — partakers  with  Christ  himself  of  his  crown  and  throne  ! 
Behold  what  manner  of  love  the  father  hath  bestowed  upon  us  !  What 
a  holy  life  should  then  be  ours  !  Surely  we  may  be  expected  to  keep 
in  mind  our  coming  glory,  and  to  walk  worthy  of  it — worthy  of  such  a 
calling,  and  of  such  a  kingdom  !  What  is  the  world  to  us,  whether  in 
its  poverty  or  wealth,  its  glory  or  its  shame,  who  have  already  received 
an  everlasting  kingdom,  and  shall  ere  long  wear  an  unfading  crown  ? 

And,  oh  !  let  careless  sinners  think  how  much  they  lose.  What  an 
infinite  gain  might  be  theirs ;  and  what  an  infinite  loss  shall  infallibly 
be  theirs,  if  they  turn  away  from  him  who  speaketh  from  heaven.  Hear, 
then,  and  your  souls  shall  live ;  nay,  you  shall  receive  a  kingdom  too  ! 

III.  Our  present  position  and  employment.  It  is  that  of  "  serving 
God.''  "Let  us  serve  God,"  says  the  apostle.  Our  whole  life  is  to  be 
one  of  service  :  not  merely  certain  portions  of  our  life,  but  our  entire 
life  from  the  moment  that  we  believe.  It  is  the  life  of  men  redeemed 
to  God,  and  who  have  therefore  become  his  property.  It  is  not  merely 
in  the  closet  or  the  sanctuary,  upon  the  bended  knee  or  with  the  clasped 


280  FREE  CHURCH  PULPIT. 

hand,  that  this   service  is  to  be   performed,  hut  always  and  in  every 
action  of  our  life. 

The  allusion  here  seems  to  be  to  the  Levitical  service  under  the  for- 
mer law.  In  that  we  have  the  true  specimens  of  what  God  calls  ser- 
vice— priestly  service.  "Every  priest,  it  is  written,  standeth  daily 
ministering  and  offering  oftentimes  the  same  sacrifices."  It  was  a  con- 
tinual ministering  before  the  Lord  and  in  his  temple.  All  that  was  done 
was  done  to  God  as  under  his  immediate  eye.  That  carnal  priesthood 
has  been  done  away.  There  is^but  one  High  Priest  now,  and  he  is  above 
in  the  better  sanctuary.  There  is  no  longer  any  of  the  indirect  com- 
munication through  the  medium  of  a  fellow-sinner.  All  our  dealing  is 
directly  with  God,  for  we  are  God's  priests  on  earth.  Each  saint  is  a 
priest  unto  God  as  well  as  a  king.  And  as  Jehovah's  priesthood,  we 
serve  in  the  true  sanctuary  which  the  Lord  pitched  and  not  man.  Ours 
is  a  consecrated  life,  and  therefore  a  continual  service,  the  service  of 
priests.  We  are  sprinkled  with  blood  set  apart  for  God,  and  our  whole 
life  is  to  be  one  of  priestly  service.  Not  merely  in  our  holy  duties,  or  at 
our  holy  times,  but  always.  Each  word  we  speak  is  to  be  an  act  of 
priestly  service  ;  each  step  we  take  is  to  be  an  act  of  priestly  service  ; 
each  action  of  our  life  is  to  be  an  act  of  priestly  service.  And  this  un- 
ceasingly ;  at  every  time,  in  every  place,  in  every  station,  iu  every  act, 
we  are  to  remember  that  we  are  God's  priesthood. 

In  believing,  we  become  Jehovah's  priests.  The  blood  is  sprinkled 
upon  us,  the  holy  anointing  oil  is  poured  over  us,  the  priestly  raiment 
is  put  upon  us.  We  take  our  censers  and  enter  into  the  tabernale  of  our 
God ;  no  longer  merely  into  the  holy  place,  but  into  the  holiest  of  all, 
through  the  veil  that  was  rent.  We  make  our  dwelling  within  these  hal- 
lowed walls.  We  pitch  our  tent  beside  the  mercy-seat,  under  the  im- 
mediate vision  of  the  glory.  Our  whole  life  is  to  be  spent  in  that 
sanctuaxy.  For  it  is  not  a  going  out  and  coming  in,  but  an  abiding 
there.  All  we  think,  or  feel,  or  say,  or  do,  is  to  be  clone  there  as  under  the 
very  eye  of  God. 

How  solemn  is  a  believer's  life  !  What  an  exalted,  yet  what  a 
blessed  thing  !  To  be  a  priest  unto  God,  and,  as  his  priest,  to  dwell  in 
his  temple,  to  serve  him  there  uuceasingly,  and  to  go  out  no  more  ! 
What  a  dignity  does  it  throw  over  the  life  even  of  the  meanest  saint  ! 
What  an  importance  does  it  attach  to  his  most  common  actions  and 
thoughts  !  For  his  whole  life  is  priestly  service — a  service  of  a  nearer 
and  more  peculiar  kind  than  angels.  They  serve,  but  not  as  priests. 
All  our  service  is  priestly  as  well  as  royal. 

How  solemn  should  our  walk  and  conversation  be  !      How  anxious  to 


REV.  HORATIUS  BONATC.  281 

redeem  the  time,  to  make  it  manifest  that  we  consider  ourselves  wholly 
God's,  set  apart  for  him,  and  dedicated  to  his  service  alone.  What 
room  is  there  left  for  folly,  or  frivolity,  or  vanity,  or  worldliness  ? 
With  our  holy  garments  upon  us,  our  censers  in  our  hands,  and  stand- 
ing under  the  shadow  of  the  glory,  how  can  we  give  way  to  levity,  or 
wickedness,  or  indolence  in  circumstances  so  unutterably  solemn  and 
overawing.  Oh  !  what  manner  of  persons  ought  Ave  to  be  in  all  holy 
conversation  and  godliness  ! 

IV.  In  what  manner  is  this  service  to  be  performed  ?  Acceptably  and 
reverentially. 

(1.)  Acceptably — that  is  so  as  to  please  God.  In  all  our  service  this 
is  to  be  distinctly  kept  in  mind.  In  our  prayers,  praises,  duties,  we  are 
not  only  to  gratify  ourselves  but  to  please  God.  All  our  service  is  to 
be  fragrant  to  him,  a  sweet-smelling  savour,  "  a  sacrifice  acceptable, 
well  pleasing  to  God."  Let  us  observe,  however,  that  to  serve  God 
acceptably,  is  not  to  serve  for  the  purpose  of  making  ourselves  accepted. 
No  ;  before  our  services  can  be  accepted,  we  must  be  accepted  ourselves. 
It  is  not  our  services  that  make  us  acceptable,  but  we  that  make  our 
services.  We  do  not  serve  in  order  to  be  accepted,  but  we  serve  because, 
in  believing,  we  have  already  been  made  accepted  in  the  beloved.  We 
do  not  pray  and  praise  in  order  to  make  ourselves  accepted,  but  be- 
cause we  have  been  previously  accepted  in  Christ  Jesus.  A  saint  is  not 
one  who  serves  God  in  order  to  be  forgiven,  but  one  who,  having  found 
forgiveness,  serves  God  in  love  and  liberty  as  a  forgiven  soul,  and  with 
an  enlarged  heart. 

(2.)  With  reverence  and  godly  fear.  There  is  to  be  no  irreverence, 
no  rashness,  no  presumption  in  our  service,  as  if  God  were  one  like  our- 
selves, or  nearly  upon  our  level.  There  is  to  be  fear  and  solemn  awe 
when  we  consider  whom  we  worship  ;  who  we  are  who  are  thus  per- 
mitted to  draw  near  ;  in  what  temple  it  is  that  we  worship,  and  what 
blood  it  cost  ere  we  could  be  permitted  to  enter.  Reverence  in  the  pre- 
sence of  God  is  often  spoken  of  and  enjoined  upon  all  who  draw  near  to 
Him.  See  Psalms  xxii.  23;xxxiii.  8  ;  xxxi.  9;lxxxix.  7  ;  cxv.  11-13.  Oh 
what  profound  and  self-abasing  reverence  of  spirit  does  the  service  of 
Jehovah  demand  of  us  !  How  entirely  does  it  rebuke  all  levity  and  vain 
speech  or  frivolous  deportment  even  in  our  common  walk  of  life  !  How 
can  we  serve  God,  and  yet  indulge  in  foolish  talking  and  jesting  ?  How 
can  we  serve  God,  and  yet  join  with  the  world  in  its  idle  words,  its 
laughter,  its  gaiety,  its  song,  its  mirth  ?  Surely  it  becomes  us  to  pre- 
serve reverence  and  godly  fear  in  all  things — in  our  actions,  in  our 


2S2  FREE  CHURCH  PULPIT. 

words,  in  our  very  looks  and  tones.  Let  our  deportment  be  ever  such  as 
becometb.  the  servants  of  the  most  high  God,  his  royal  Priesthood  here 
below,  who,  though  serving  him  in  weakness  here  and  in  the  midst  of 
much  prevailing  sin,  are  anticipating  the  time  when  we  shall  serve  him 
in  the  fulness  of  our  strength  and  in  the  perfection  of  holiness,  without 
infirmit3r,  without  weariness,  and  without  end. 

V.  How  are  we  to  maintain  this  service  ?  By  holding  fast  grace,* 
says  the  Apostle.  Let  us,  says  he,  have  or  holdfast  grace,  whereby  we 
may  serve  God  acceptably.  It  is  only  by  continuing  in  that  free  love  of 
God  into  the  joy  of  which  we  entered  when  first  we  believed  that  we 
can  be  enabled  to  serve  him  aright.  As  sinners,  we  laid  hold  of  that 
free  love  at  first,  and  found  forgiveness  there ;  and  it  is  as  sinners  that 
we  are  still  to  keep  hold  of  that  same  free  love  in  which  alone  we  can 
find  a  resting  place.  When  that  free  love  entered  our  souls,  it  brought 
with  it  liberty  and  gladness  and  light.  It  dispelled  all  our  darkness ; 
it  removed  all  our  sorrow,  it  struck  off  every  fetter,  and  blessed  us  with 
the  liberty  of  God's  beloved  Son.  And  it  is  in  this  same  love  that  we 
are  to  abide  to  the  end.  We  are  to  beware  of  losing  sight  of  it,  or  letting 
it  go.  Our  believing  this  free  love  first  brought  us  nigh  ;  and  it  is  our 
continuing  to  believe  it  just  as  at  the  first  that  keeps  us  nigh.  It  is  the 
"  beginning  of  our  confidence"  that  we  are  to  hold  fast  to  the  end.  As 
we  have  received  Christ  Jesus,  even  so  are  we  to  walk  in  him  and  abide 
in  him. 

There  is  no  other  way  in  which  we  can  render  acceptable  service. 
The  moment  I  lose  sight  of  this,  my  service  becomes  unacceptable,  nay, 
displeasing  to  God.  If  I  am  allowing  suspicions  of  God  to  enter  my 
soul,  or  doubts  to  arise  as  to  what  his  feelings  are  towards  me,  then  I 
cannot  serve  him  acceptably,  I  may  serve  him  outwardly,  but  it  will  be 
in  bondage,  not  as  a  son.  And  can  I  be  an  acceptable  worshipper  if  I 
come  in  the  spirit  of  bondage  and  not  in  the  spirit  of  adoption  ?  Can  I 
be  an  acceptable  worshipper  if  1  draw  near,  denying,  or  at  least  doubt- 
ing his  grace,  his  free  love  ?  Can  I  be  an  acceptable  worshipper  if  I 
know  nothing  of  forgiveness  and  peace  with  the  God  I  come  to  worship  ? 
Can  that  be  worship  or  service  which  knows  no  liberty,  no  joy,  no  love, 
no  enlargement  of  heart,  but  instead  of  these,  can  tell  only  of  gloom, 
and  suspicion,  and  uncertainty  ?  God,  in  the  riches  of  his  free  love,  for- 
gives me  that  I  may  serve  him  acceptably.  This  is  his  way.  But  I  re- 
verse the  order.     I  serve  him  in  order  that  I  may  procure  forgiveness. 

*  This  is  the  marginal  reading,  and  is  a  common  meaning  of  svw.  See  1  Tim.  i. 
19;  iii.  9;  2  Tim.  i.  18. 


REV.  HORATIUS  BONAR.  283 

But  in  this  there  is  nothing  acceptable,  because  there  is  no  keeping  hold 
of  the  free  love  of  God. 

Yet  is  not  the  life  of  many  Christians  in  our  day  just  a  life  of  bon- 
dage and  of  doubt  ?  How  little  of  acceptable  service  does  God  receive 
from  all  the  tens  of  thousands  that  name  his  name !  And  whence  is 
this  ?  The  grace  of  God  is  not  their  resting-place.  The  free  love  of 
God  is  not  the  main-spring  of  their  lives.  And  till  this  is  the  case  there 
can  be  no  acceptable  service,  no  glowing  zeal,  no  simple-hearted,  un- 
wearied, joyful  labour  in  the  cause  of  God.  An  intolerable  weight 
presses  them  down,  and  an  unseen  chain  fetters  every  limb.  How  sad ! 
that  the  glad  tidings  of  the  grace  of  God  should  have  done  no  more  for 
them  than  this  ?  Yet  these  same  glad  tidings  still  compass  them  about ; 
and  will  they  not  even  now  believe  them  and  be  set  free  from  bondage  ? 
"Will  they  not  believe  them,  that  being  delivered  from  these  burdens,  they 
may  gladly  enter  into  Jehovah's  service  with  all  the  joy  and  zeal  which 
men  who  have  tasted  that  love,  and  are  living  upon  it,  cannot  help  dis- 
playing ? 

But  a  question  naturally  arises  here — How  does  a  sight  of  this  free 
love  produce  reverence  and  godly  fear?  It  is  not  so  difficult  to  show 
how  it  produces  acceptable  service,  but  how  does  it  produce  reverent 
service  ?     In  many  ways  ;  but  chiefly  in  the  following  : — 

(1.)  Grace  takes  for  granted  the  infinite  evil  of  sin  and  our  infinite 
wickedness.  It  proceeds  entirely  upon  this  from  first  to  last.  It  re- 
fuses to  deal  with  us  on  any  terms  save  the  acknowledgment  that  we 
are  utterly  corrupt  and  lost.  It  will  not  concede  to  us  one  particle  of 
good,  otherwise  grace  were  no  more  grace.  It  is  the  most  thoroughly 
condemning,  man-humbling  thing  that  can  be  conceived.  It  makes  us 
totally  debtors, — nothing  short  of  this.  It  will  only  take  our  case  in 
hand  upon  the  admission  of  our  entire  and  desperate  wickedness.  It 
brings  free  forgiveness,  but  only  upon  the  acknowledgment  that  we  are 
altogether  guilty.  It  brings  salvation,  but  only  on  the  supposition  that 
we  are  completely  lost.  And  if  such  be  the  case,  is  not  the  free  love  of 
God  the  most  humbling  thing  in  the  world  ?  And  is  not  the  sight  of  it 
the  most  likely  to  produce  reverence  and  godly  fear? 

(2).  Grace  shows  us  far  more  of  God  than  we  could  ever  learn  in  any 
other  way.  God's  way  of  saving  sinners  is  also  his  way  of  bringing  to 
view  the  depths  and  heights  of  his  own  glorious  character.  It  gives  us 
a  new  sight  into  it,  and  opens  up  to  us  most  marvellous  discoveries  of  his 
greatness,  glory,  majesty,  wisdom,  and  might,  as  well  as  of  his  love. 
Nothing  unveils  to  us  so  much  of  God  as  grace.  And  surely  that  which 
spreads  out  before  us  his  infinitely  glorious  character  and  purposes 


284  FREE  CHURCH  PULPIT. 

must  be  the  thing,  of  all  others,  most  fitted  to  abase  us — to  produce 
the  profonndest  reverence  towards  that  all-excellent,  all-perfect  one. 
When  we  knew  less  of  God  there  might  be  irreverence,  but  not  now.  In 
the  case  of  Adam,  or  of  angels  who  see  less  of  the  character  of  God  than 
a  redeemed  sinner  sees,  their  might  be  the  possibility  of  irreverence, 
but  surely  not  in  us,  who  know  something  of  the  exceeding  riches  of  the 
grace  of  God,  and  of  his  kindness  towards  us  in  Christ  Jesus  our 
Lord. 

(3.)  Grace  brings  us  far  nearer  God.  It  takes  us  into  the  inner  circle, 
nearer  far  to  God  than  Adam  was  before  he  fell,  nearer  than  angels 
are  who  never  fell.  And  surely  that  which  brings  us  so  near  to  God 
must  produce  reverence  and  godly  fear.  They  who  dwell  afar  off,  who 
occupy  the  outer  circles  of  being,  may  be  irreverent  ;  but  those  who 
stand  so  near  to  God,  who  have  not  only  come  into  his  tabernacle,  but 
been  made  to  dwell  even  in  the  holiest,  can  never  cherish  or  tolerate  the 
faintest  approach  to  irreverence  or  want  of  solemnity  in  the  service  of 
God.  We  are  one  with  Christ,  we  are  members  of  his  body,  we  are 
joint  heirs  with  him  of  all  that  he  has  received  of  the  Father.  And  this 
union,  this  nearness,  is  above  all  other  things  fitted  to  awaken  reverence 
in  the  soul.  The  more  we  realize  this  nearness  by  dwelling  in  the  grace 
of  God,  the  more  shall  we  be  broken  down  and  filled  with  lowliness  of 
spirit  in  worshipping  this  great  and  mighty  God. 

VI.  Our  God  is  a  consuming  fire.  This  evidently  comes  in  as  an 
additional  reason  to  the  preceding.  And  a  most  weighty  and  solemn 
one  it  is,  though  but  little  understood. 

Let  us  observe  the  peculiarity  of  this  expression.  It  is  not,  '*  God  is 
a  consuming  fire."  Nor  is  it,  "  God  out  of  Christ  is  a  consuming  fire  ;' 
for  in  truth  there  is  no  such  being  as  a  Cjod  out  of  Christ.  But  it  is  "  our 
God  is  a  consuming  fire."  The  fire,  indeed,  has  not  consumed  us,  but 
still  it  is  consuming.  The  God  with  whom  we  have  to  do  is  a  God  who 
has  saved  us,  yet  still  this  very  God  whom  we  call  ours  is  a  consuming 
fire.     Should  we  not,  then,  serve  him  with  reverence  and  godly  fear. 

God  is  the  God  of  salvation,  yet  he  is  a  consuming  fire.  In  him  these 
things  are  combined  and  displayed  together.  The  saved  soul  sees  both 
these  things  in  one.  The  very  thing  which  shews  him  God  as  the  God 
of  salvation  is  the  thing  which  shews  him  God  the  consuming  fire.  And 
on  the  other  hand,  the  very  thing  which  manifests  God  as  a  consuming 
fire  is  the  thing  which  displays  him  as  the  God  of  salvation.  He  is  not 
represented  as  possessing  these  characters  separately  to  different  classes, 
but  as  presenting  himself  at  once  under  both  ;  so  that,  looking  to  him 


REV.  IIORATIUS  BONAR.  285 

in  this  twofold  light,  the  Apostle  exclaimed,  "  our  God  is  a  consuming 
fire." 

We  can  trace  this  double  manifestation  all  along  from  the  beginning. 
Look  at  Abel.  He  kneels  before  the  altar  on  which  the  bleeding  firstling 
of  his  flock  is  laid.  In  a  moment  fire  descends  from  heaven  and  devours 
the  sacrifice.  That  fire  passes  close  by  him.  Yet  he  fears  not.  He 
knows  that  ife  will  not  reach  him,  for  it  is  the  lamb  that  attracts  it.  On 
that  lamb  it  must  descend — but  descending  on  it  he  remains  unharmed. 
And  after  the  fire  has  consumed  the  victim,  Abel  can  lift  up  his  eyes  to 
heaven  without  terror  and  say,  "our  God  is  a  consuming  fire." 

In  like  manner  we  might  trace  this  downward  from  altar  to  altar,  from 
worshipper  to  worshipper,  from  Abel  to  Noah,  from  Noah  to  Abraham, 
from  Abraham  to  Moses.  Each  altar  speaks  of  grace,  yet  of  fiery  ven- 
Igeance  too.     Ou  on  .side  of  it  is  written  Salvation  :  on  the  other  God 

A  CONSUMING  FIRE. 

But  look  at  the  true  altar.  Look  at  yonder  cross.  Hear  the  cries 
which  issue  as  the  fiery  wrath  of  Jehovah  descends  upon  the  sufferer. 
What  does  that  mean  !  It  means  that  God  is  a  consuming  fire,  and  yet 
that  that  consuming  fire  is  finding  vent  to  itself,  so  as  to  pass  by  us  and 
leave  us  not  only  unharmed,  but  assured  of  the  abundant  grace  of  God 
towards  us.  It  is  when  standing  by  that  cross,  and  seeing  the  flames  of 
wrath  expend  themsslves  upon  Jesus,  that  we  are  made  to  see  the  character 
of  God  as  the  God  of  grace,  and  to  say  "our  God."  The  fire  that  con- 
sumed him  shows  us  how  great  is  his  hatred  of  the  sin,  yet  how  tender  is 
his  love  to  the  sinner.  The  brightest  display  of  his  holiness  is  also  the 
fullest  manifestation  of  his  love.  So  that  that  very  object  which  wins 
our  hearts  and  awakens  our  confidence,  is  the  object  which  fills  us  with 
i  the  profounde8t  reverence  and  godly  fear.  No  one  has  such  a  view  of 
the  righteous  majesty  of  Jehovah  and  his  abhorrence  of  iniquity,  as  the 
soul  that  has  found  forgiveness  at  the  Cross  of  Christ.  And  thus  it  is 
that  he  can  say,  "  our  God  is  a  consuming  fire." 

Thus  the  consuming  fire  of  which  the  Apostle  speaks  is  not  the  fire 
which  descended  upon  Sodom,  nor  the  fire  which  consumed  Korah,  Da- 
then,  and  Abiram,  nor  the  fire  which  so  often  smote  the  enemies  of  the 
Lord.  These  were  terrible  enough,  but  not  half  so  terrible  as  the  fire 
of  the  altar — the  fire  of  Jehovah's  wrath,  which  came  down  upon  the 
head  of  his  beloved  Son.  It  is  at  the  cross  alone  that  we  learn  what 
Divine  vengeance  is.  The  others  are  but  sparks  from  the  furnace — 
this  is  the  furnace  itself.  The  others  are  but  reflections  of  the  light- 
ning— this  is  the  infinite  thunderbolt  itself.  It  is  only  at  the  cro^s  that 
we  really  see  God  the  consuming  lire. 


FREE  CHURCH  PULPIT. 

Yet  this  fire,  in  which  the  whole  wrath  of  God  was  poured  out,  is  the 
proclaimer  of  grace  and  salvation.  "When  standing  by  the  cross,  what 
is  it  that  assures  us  that  there  is  no  more  wrath  for  us  ?  It  is  just  that 
we  have  seen  the  consuming  fire  descend  upon  Him  who  was  laid  as  a 
sacrifice  upon  that  altar.  It  is  this  that  enables  us  to  look  up  to  hea- 
ven without  a  fear  of  wrath.  Had  that  fire  not  descended — had  we  not 
seen  it  consume  the  victim,  we  should  have  been  casting  glances  of  infi- 
nite terror  to  these  clouds  which  hung  above  us.  We  must  have  felt 
that  they  were  charged  with  thunder  for  us — that  they  were  as  the  quiver 
of  Jehovah,  containing  his  vengeful  lightnings  in  their  cloudy  sheath. 
Till  we  knew  that  they  were  exhausted,  that  they  had  discharged  their 
contents,  we  could  not  look  up  unalarmed.  But  having  seen  the  consum- 
ing fire  come  forth — having  seen  it  expand  itself  upon  the  cross — we 
can  cast  upwards  a  tranquil  and  loving  eye,  and  send  up  along  with  our 
joyful  glance  the  utterance  of  filial  hearts,  saying,  "  Abba,  Father." 

The  sword  which  was  placed  at  the  gate  of  Eden,  to  bar  man's  re- 
entrance,  was  "a  flaming  sword."  It  was  the  earliest  proclamation 
to  man  that  God  was  a  consuming  fire.  It  prohibited  all  access ;  nay, 
it  threatened  with  immediate  death  any  who  should  rashly  seek  to  en- 
ter. But  that  flaming  sword  has  been  removed.  Its  fire  has  been 
quenched.  The  sinner  may  now  go  freely  in.  Nay,  he  is  invited  by 
God  himself  to  entsr.  Nay,  more,  the  highest  wickedness  of  which  he 
can  be  guilty,  is  just  his  refusing  to  enter.  And  how  is  this  ?  Je- 
hovah spoke  and  said  to  that  flaming  sword,  "  Awake,  O  sword,  agains 
the  man  that  is  my  fellow."  The  sword  awoke,  and  smote  the  Son  oi 
God.  But  in  doing  so,  it  was  quenched,  and  taken  out  of  the  way. 
It  no  longer  came  between  the  sinner  and  God.  It  was  henceforth  not 
to  bar  our  access  into  Paradise,  but  to  point  the  way,  and  to  assure  us 
of  a  welcome. 

Thus  in  preaching   God  a  consuming  fire,  we  preach   the  gospel  of 
the  grace  of  God.     "  Out  of  the  eater  comes  forth  meat.''     We  can  tel 
you  of  God's  holy  love,  and  how  that  love  has  found  free  vent  to  itself 
We  can  tell  you  how  that  love  is  now  flowing  like  a  stream  from  heaver 
throughout  the  manifold  regions  of  our  fallen  earth,  and  how  each  sinne 
among  you  is  invited  to  stoop  down  and  drink  of  that  river  of  love  anc 
life  that  is  flowing  past  his  dwelling.      We  can  tell  you  of  God's  willing 
ness  to  save  unto  the  uttermost,  and  we  can  invite  you   to   draw  nes 
with  a  true  heart,  and  in  full  assurance  of  faith.     Far-off  sinner,  come  j 
The  message  is  to  you  ;   it  addresses  you  by  name ;  it  breathes  kindnes 
and  welcome  in  every  word ;  it  scruples  not  about  your  unpreparedness 
it  will   admit  of  no  delay.       It  does  not  say,  after  you  have  preparec 


REV.  HORATIUS  BON'AR.  287 

yourself,  come  ;  after  you  have  repented,  come.  It  says,  come  as  you  at  this 
moment  stand — a  sinner  upon  God's  earth,  not  knowing  but  that  ano- 
ther moment  may  cast  you  into  an  endless  hell.  Remember  how  the  Lord 
himself  has  said,  "  I  came  not  to  cull  the  righteous,  but  sinners  to  repent- 
,ance." 

An  1  now  mark  the  sad  aud  dread  reverse.  "  Our  God  is  a  consuming 
§re.''  Words  of  inconceivable  terror  these  to  the  stout-hearted  sinner. 
The  world  has  already  seen  one  awful  manifestation  of  this  truth  in  the 
toss  of  Christ.  It  has  yet  to  see  another — in  the  lake  that  burnetii 
with  fire  and  brimstone,  which  is  the  second  death.  It  is  that  second 
[manifestation  that  awaits  the  despiser  of  the  cross.  The  saints  have 
seen  God  a  consuming  fire,  but  that  fire  never  reached  nor  injured  them. 
Not  one  spark  of  it  was  permitted  to  alight  upon  them.  Thou  shalt  also 
behold  it,  thou  scorning  unbeliever ;  but  thou  shalt  feel  it,  too.  It  will 
not  pass  thee  by.  It  will  descend  upon  thy  head  ;  it  will  enter  thy  very 
*dtals ;  it  will  wrap  thee  in  its  endless  folds  of  flame  ;  it  will  toss  thee 
upon  its  burning  waves.  "What  a  doom  shall  thine  be,  when  thou 
Jeavest  the  pleasant  earth,  and  goest  down  to  the  lake  of  everlasting 
[fire  ! 

Yet  it  is  all  thine  own  doing  !  Thou  art  self-doomed,  self-destroyed, 
elf-tormented  !  God  opened  to  thee  the  gate  of  heaven  and  beckoned 
hee  in  ;  but  thou  didst  deliberately  turn  away,  and  go  downwards  to  that 
jrison-house  of  fire.  Thy  crime  is  deliberate  rejection  of  the  free  grace 
pf  God — a  rejection  begun  in  infancy,  carried  on  throughout  life,  and  re- 
solutely persisted  in,  till  it  has  now  landed  you  in  the  abyss  of  wrath 
md  woe.  The  compassions  of  God  towards  you  were  as  true  as  they 
vere  tender ;  his  entreaties  and  invitations  were  as  honest  as  they  were 
iarnest ;  but  you  had  no  ear  for  these  beseechings  —  no  heart  for  all 
hat  love.  Oh  what  love  might  have  all  been  thine  !  And  in  that  love 
yhat  an  inheritance  !  And  in  that  inheritance  what  a  glory  !  And  in 
that  glory  what  a  joy  !  And  in  that  joy  what  an  eternity  of  song  and 
sraise  !  All  lost  !  All  vilely  cast  away  !  Oh  misery  and  madness  with- 
vat  a  name  !  The  devils  exult  in  it,  yet  they  stand  amazed  at  such  des- 
perate folly. 

Not  that  it  is  yet  too  late,  or  that  thy  case  is  hopeless.  Who  says  so  ? 
Not  God ;  he  still  invites.  Not  Jesus ;  he  still  beseeches.  Not  the 
Soly  Spirit ;  he  still  strives.  Not  angels  ;  they  still  watch  for  thy  re- 
;urn,  that  they  may  rejoice  over  a  new-born  fellow-immortal.  Not  mi- 
nisters ;  they  still  point  to  the  open  gate,  and  proclaim  free  access  and  a 
oyful  welcome.  Not  he  who  now  addresses  you  ;  he  assures  you  that 
od  has  no  pleasure  in  your  death — that  there  is  love  enough  in  his  bo- 


288  FREE  CHURCH  PULPIT. 

som  for  you  ;  that  there  is  room  enough  in  his  house  and  in  his 
heart  for  you  ;  he  takes  the  bread  of  life  and  reaches  it  out  freely  to 
your  famished  souls,  that  you  may  eat  and  live  for  ever;  he  sets  before 
you,  and  presses  upon  your  acceptance  a  present  pardon  and  a  pre- 
sent salvation,  without  money,  or  price,  or  condition,  or  qualification,  or 
delay.  He  tells  you  that  there  still  is  hope,  so  long  as  you  are  on  this 
side  of  hell,  and  that  not  till  your  feet  have  crossed  the  threshold  of 
the  eternal  prison,  and  you  have  heard  its  gate  close  heavily  behind  you, 
making  damnation  sure — not  till  then  can  your  case  be  desperate,  or 
you  a  lost  soul,  for  whom  there  is  no  gospel  more — no  cross,  no  Sa- 
viour, no  love,  no  life,  no  heaven,  for  ever  ! 


(     289     ) 


SERMON    CXVII. 

THE  TRIALS  AND  SAFETY  OF  CHRIST'S  PEOPLE. 

BY  THE  REV.  PETER  HOPE,  B.D.,  WAMPHRAY. 

(Preached  at  Canonbi?  <  n  Sabbath,  November  20.  1S43,  when  the  Free  Church  Congregation 
had  been  obliged  by  thj  Proprietor  to  assemble  for  worship  on  the  Public  Itoad.) 

'  Fear  uot,  little  flock,  for  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom."— 
Lukk  iii  32. 

The  state  of  the  Church  of  Christ  in  general,  and  of  individual 
Christians  in  particular,  is  often  in  this  life  a  state  of  disquiet  and 
anxiety.  The  church  here  is  the  church  militant,  and  the  Chris- 
tian life  is  called  in  Scripture  a  warfare.  Assuredly  men  are  not 
allured  to  become  Christians  by  any  prospects  held  out  to  them  in  the 
Bible  of  worldly  comforts  and  advantages  to  be  thus  obtained.  There 
is,  indeed,  a  happiness  in  store  for  them  even  here,  of  which  they 
largely  partake,  and  which  is  never  tasted  by  the  unbeliever,  and  real 
Christians  are,  in  truth,  the  happiest  of  men ;  but  it  is  a  happiness  not 
produced  by,  or  depending  on  the  world,  or  the  things  of  the  world. 
There  is,  indeed,  a  peace  and  joy  in  believing  ;  but  it  is  a  peace  of 
onscience  and  a  joy  in  the  Holy  Ghost, — blessings  which  the  world  can 
teither  give  nor  take  away. 

Other  creeds  have  held  out  the  allurements  of  temporal  advantage, 
md  the  enjoyments  of  sense  to  multiply  converts  ;  the  gospel  of  Christ 
lolds  out  no  such  bribe.  It  6peaks  of  the  cross,  and  tribulation,  and 
persecution.  It  points  to  an  arduous  conflict  with  the  devil,  the  world, 
md  the  flesh.  It  deals  openly  and  honestly  with  men.  It  does  not, 
ndeed,  tell  them  that  misery  awaits  them  on  embracing  it,  even  with 
espect  to  the  present  life.  That  would  be  far  from  the  truth — it 
vould  be  the  very  reverse  of  the  truth.  But  it  does  clearly  and  dis- 
inctly  announce,  that  ';  if  any  man  will  come  after  Christ,  he  must 
leny  himself,  and  take  up  his  cross  and  follow  Him."  It  does  clearly 
,nd  distinctly  announce,  that  "  all  who  will  live  godly  in  Christ  Jesus 
lust  suffer  persecution," — persecution  in  one  form  or  other,  modified 
No.  121%.— Ser.  127.  ™l.  i«. 


290  FREE  CHURCH  PULPIT. 

by  circumstances,  by  the  state  of  society,  and  the  spirit  of  the  age  ;  but 
still  persecution,  stirred  up  by  the  great  enemy  of  their  salvation. 
It  gives  a  full  and  fair  representation  of  what  is  to  be  encountered, — 
of  all  that  is  to  be  given  up,  and  of  all  that  is  to  be  gained  by  em- 
bracing it.     It  admonishes  all  men  to  count  the  cost. 

And  the  cost,  when  counted  by  the  natural  man,  does  not  appear 
trifling.  He  is  to  give  up  the  cherished  pleasures  of  sin — to  abandon 
his  beloved  lusts,  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride 
of  life  ;  he  is  to  deny  himself — to  follow  Christ  through  good  report  and 
through  bad  report — to  endure  reproach,  and  discomfort,  and  suffering, 
and,  if  need  be,  death  itself,  for  his  name's  sake.  Now,  this  to  the 
natural  man  is  no  inconsiderable  sacrifice,  and  the  gospel  never  repre- 
sents it  as  easy  to  be  made.  And  what,  he  may  ask,  is  to  be  gained 
by  this  step  ?  The  answer  is,  Eternal  life.  Eternal  life  is  to  be 
gained,  and  eternal  destruction  escaped.  This  is  the  Gospel  induce- 
ment, and  will  any  say  that  it  is  not  sufficient  ?  "Would  a  never- 
ending  eternity  of  happiness  not  amply  repay  a  short  life-time  of 
misery  ?  But  even  this  small  price  is  not  to  be  paid.  There  is  no 
life-time  of  misery  to  be  passed  through  by  the  Christian  ?  There 
may  be  a  life  of  trial,  of  poverty  it  may  be,  or  sickness,  or  persecution, 
or  all  these  combined  ;  but  still,  in  spite  of  them  all,  no  life  of  misery. 
Misery  has  its  seat  in  the  mind,  and  in  the  mind  alone  ;  and  the  state  of 
mind  of  the  true  Christian,  though  a  beggar,  might  well  be  envied  by 
the  unbelieving  monarch  on  his  throne.  Believers  have,  it  is  true, 
their  trials  and  afflictions, — and  no  affliction  seemeth  for  the  present  to 
be  joyous,  but  grievous  ;  but  then,  besides  other  consolations,  there  is 
ever  gleaming  before  the  eye  of  faith  the  bright  crown  of  glory,  the 
great  recompense  of  reward.  In  their  seasons  of  perplexity  and  dis- 
tress, tumults  and  opposition  without  and  fears  within,  they  hear  a 
voice  speaking  to  them,  in  accents  of  love  and  encouragement,  "  Fear 
not,  little  flock,  for  it  is  your  Father's  good  pleasure  to  give  you  the 
kingdom." 

In  the  sequel  of  this  discourse,  let  us  consider, 

I.  Who  those  are  who  are  here  addressed  by  the  words  "little 
flock." 

II.  The  admonition  contained  in  the  words  "  Fear  not." 

III.  The  special  grounds  for  taking  courage  here  set  before  the 
flock  of  Christ. 

First,  then,  who  are  the  "  little  flock"  who  are  here  addressed  ? 

The  individuals  who  heard  these  words  from  the  lips  of  the  Saviour 
were  the  little  flock  of  his  disciples,  who,  amidst  all  the  scorn  and 
hostility  of  Scribes  and  Pharisees,  clung  to  Jesus  of  Nazareth  as  the 


REV.  PETER  HOPE.  291 

long-promised  Messiah.  But  the  expression  before  us  must  not  be 
limited  to  that  company,  or  to  that  age.  Ever  since,  Christ  has  had  a 
little  flock  in  the  world,  and  while  the  sun  and  moon  endure,  he  shall 
not  want  a  seed  to  serve  him  in  the  earth.  He  has  such  a  little  flock 
now,  to  whom  he  still  addresses  the  same  words,  and  the  question  is, 
Who  are  they  that  compose  it  ?  Nor  can  there  be  any  difficulty  or 
hesitation  about  the  answer  to  this  question.  They  are  believers. 
These,  and  these  only,  are  of  his  fold.  These  are  the  sheep  ;  un- 
believers are  the  goats.  All  who  hear  of  a  Saviour,  and  have  the 
salvation  of  the  Gospel  offered  to  them,  may  be  ranked,  must  be  ranked, 
in  one  or  other  of  these  two  classes.  They  either  embrace  the  offer,  or 
they  do  not  embrace  it.  If  they  do,  they  are  believers,  and  belong  to 
Christ's  fold  ;  if  they  do  not,  they  are  unbelievers,  and  do  not  belong  to 
it.  And  there  is  no  middle  course.  This  is  the  great  and  vital  dis- 
tinction which  to  the  eye  of  God  exists  among  men  now  ;  this  is  the 
great  distinction  which  will  be  made  hereafter.  "  In  that  day  when 
the  Son  of  Man  shall  come  in  his  glory,  and  all  the  holy  angels  with 
him,  and  when  all  nations  shall  be  gathered  before  him,  then  shall  he 
separate  them  one  from  another  as  a  shepherd  divideth  his  sheep  from 
the  goats,  and  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats 
on  his  left." 

In  other  words,  these  are  just  the  righteous  and  the  wicked.  "  The 
wicked,"  we  are  told,  "  shall  be  cast  into  hell,"  and  these  on  the  left 
hand  are  they — "these  shall  go  away  into  everlasting  punishment;" 
"but  the  righteous" — those  on  the  right  hand — "into  life  eternal." 
And  we  repeat  once  more  that  these  are  precisely  the  two  classes  of 
believers  and  unbelievers,  agreeably  to  that  declaration,  "  He  that 
believeth  on  the  Son  of  God,  hath  everlasting  life  ;  but  he  that  believeth 
not  the  Son  shall  not  see  life,  but  the  wrath  of  God  abideth  on  him." 
My  friends,  I  have  dwelt  upon  this  point  the  more  earnestly,  in  order 
that  you  may  clearly  perceive  that,  however  diversified  the  terms  of 
Scripture  may  be,  there  are  not  in  reality  two  classes  of  Gospel  hearers 
that  enter  into  heaven, — the  righteous,  or  those  who  gain  that  inherit- 
ance by  leading  good  and  virtuous  lives;  and  believers,  or  those  who 
enter  there  through  faith  in  Christ.  Xo,  there  is  but  one  class.  The 
righteous  are  the  believers,  and  the  believers  are  the  righteous.  And 
so  with  the  wicked  and  unbelievers. 

It  is  the  more  necessary  to  have  a  clear  and  practical  persuasion  of  the 
truth  of  all  this,  because  we,  in  this  professedly  Christian  land,  are 
too  ready  to  look  upon  ourselves  as  Christians  almost  as  amatter  of  course. 
We  were  devoted  to  Christ  by  baptism  in  our  infancy,  we  were  called 
by  his  name,  and  are  disposed,  w  ithout  much  inquiry  or  concern,  to 


292  FREE  CHURCH  PULPIT. 

take  it  for  granted  that  we  "belong  to  his  flock.  Now,  there  cannot  be 
a  greater  delusion.  Unless  we  are  his,  not  in  name  only,  but  in  deed 
and  in  truth,  all  our  Gospel  privileges  will  but  increase  our  condemna- 
tion. It  is  not  being  born  in  a  Christian  land  that  will  take  us  to 
heaven.  "  Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God."  Neither  will  a  mere  profession  in  baptism  or  in  after  life, 
secure  our  salvation.  "  He  that  believeth  and  is  baptised,  shall  be 
saved  ;  he  that  believeth  not,  shall  be  condemned." 

But  let  us  notice  the  expression  "  little  flock."  Christ's  true  disciples 
were  a  very  little  flock  when  these  words  were  uttered.  Are  they  a 
little  flock  still  ?  What  answer  shall  be  given  to  this  question  ?  There 
can  be  no  doubt  that  the  faithful  followers  of  Christ  now  in  the  world,  if 
we  look  at  them  in  themselves,  and  without  reference  to  the  whole 
family  of  mankind,  and  if  we  compare  them  with  the  number  of  his 
followers  during  his  own  sojourn  upon  earth,  will  in  this  view  appear  to 
be  indeed  a  great  multitude.  And,  blessed  be  his  name  !  when  we  look 
around  us  upon  the  church  and  tjue  world,  and  consider  the  efforts  which 
have  recently  been  put  forth  to  spread  abroad  the  knowledge  of  Christ, 
we  may  confidently  say,  that  never  since  the  day  when  he  tabernacled 
among  men  has  his  gospel  been  so  widely  proclaimed  as  at  the  present 
moment ;  and  perhaps  we  may  venture  to  hope  that  the  actual  number 
of  true  Christians  throughout  the  world  is  as  great  now  as  it  ever  was. 
But  looking  at  the  subject  in  another  view,  we  are  constrained  to  say 
that  the  genuine  disciples  of  Jesus  are,  even  in  this  day  of  gospel  light, 
but  a  little  flock.  It  is  still  true  as  it  was  of  old,  "  that  wide  is  the  gate 
and  broad  is  the  way  that  leadeth  to  destruction,  and  many  there  be  that 
go  in  thereat ;  while  strait  is  the  gate  and  narrow  is  the  way  that 
leadeth  unto  life,  and  few  there  be  that  find  it." 

Were  we  to  inquire,  without  presuming  to  judge  the  heart,  what  pro- 
portion of  the  human  race  can  be  said  to  balong,  or  to  appear  to  be- 
long to  the  true  flock  of  Christ,  we  should  be  met  at  the  very  threshold 
of  the  inquiry  by  the  overwhelming  fact,  that  not  a  third  part  of  man- 
kind are  even  nominal  Christians,  dwelling  where  Christianity  in  any 
of  its  forms  is  professed,  the  great  proportion  of  this  world's  inhabi- 
tants being  yet  in  Pagan  and  Mahometan  darkness.  And  of  those  who 
are  called  Christians,  one  half  are  under  the  blinding  sway  of  Popish 
superstition,  and  a  half  of  the  small  remainder  are  steeped  in  the  ignor- 
ance and  errors  of  the  Greek  Church.  Now.  though  we  are  far  indeed 
from  saying  that  no  true  Christians  are  to  be  found  in  these  communions, 
still  when  we  consider  the  deadening  and  darkening  nature  of  their 
manifold  errors,  and  the  pernicious  influence  which  they  are  calculated 
to  exercise,  and  which  we  know  they   have  exercised  upon  the  souls  of 


REV.  PETER  HOPE.  293 

men, — and  when  we  look  at  the  actual  state  of  religion  in  these  churches, 
we  are  but  too  well  warranted  in  saying  that  the  number  of  genuine  be- 
lievers is,  when  compared  with  the  whole  population,  extremely  small. 

And  when  we  turn  to  Protestantism,  comprising  so  small  a  proportion 
of  the  nominal  Christianity  of  the  world,  and  so  much  smaller  a  pro- 
portion still  of  the  world's  inhabitants  ;  and  when  we  contemplate  the 
religious  condition  of  the  various  countries  in  which  it  is  professed  ;  and 
even  when  we  come  to  our  own  highly  favoured  land  with  all  its  gospel 
light,  and  all  its  purity  of  doctrine,  and  its  high  name  for  religion  and 
morality, — what  conclusion  are  we  to  draw  as  to  the  number  of  the  faithful 
even  here  ?  Alas  !  alas  !  how  much  open  ungodliness,  how  much  unblush- 
ing disrespect  to  religion  and  neglect  of  its  ordinances,  which  can  leave 
no  doubt  in  the  mind  of  any  that  those  who  exhibit  this  character 
assuredly  do  not  belong  to  the  little  flock  of  Christ.  But  let  us  narrow 
the  circle  still  more.  Let  us  leave  out  of  view  the  multitudes  who 
make  not  even  an  outward  profession  of  Christianity,  and  whom  no 
one  would  ever  pronounce  to  be  humble  followers  of  Jesus.  Let  us 
take  our  church-going  population,  and,  adopting  the  Bible  as  our 
standard  of  judgment,  what  are  we  to  conclude  respecting  them  ? 
Here  we  approach  what  we  said,  and  what  we  strongly  feel,  we  would 
shrink  from — judging  the  heart.  But  without  doing  so,  we  may  ask 
if  we  are  to  conclude  that  all  these,  at  least,  are  true  believers  ?  It  is 
indeed,  painful  to  say,  but  the  truth  must  be  spoken,  and  this  is  the 
truth,  that  even  here  we  must  make  deductions,  often  large  deductions, 
before  the  true  disciples  of  Christ  stand  apart  and  alone.  What  the 
numerical  proportion  now  is,  after  excluding  the  careless  and  the  for- 
malist, and  all  but  sincere  believers,  we  forbear  to  conjecture.  The 
eye  of  God  alone  can  clearly  discern  them.  The  Lord  alone  knoweth, 
them  that  are  his.  But  oh  !  my  friends,  are  we  not  justified  in  saying, 
or  can  we  shut  our  eyes  to  the  fact,  that  the  true  disciples  of  Christ 
are  yet  but  a  "  little  flock  V 

But,  brethren,  what  is  our  object  in  this  rapid  review  ?  Is  it  to 
harass  and  distress  you,  and  cast  a  gloom  over  your  spirits  by  present- 
ing you  with  so  dark  a  picture  ?  If  it  should  produce  this  effect  upon 
your  minds,  we  cannot  help  it.  But  this  is  not  our  aim.  It  is  that 
we  may  be  all  stirred  up  to  more  anxious  consideration,  and  greater 
carefulness  in  seeing  to  it  that  we,  individually,  are  among  the  number 
of  Christ's  people,  and  may  be  led  to  give  more  diligence  to  make  our 
calling  and  election  sure,  resting  no  longer  satisfied  with  merely 
being  like  others,  while  they,  perhaps,  are  treading  the  wide  path  that 
leadeth  to  destruction,  and  in  which,  if  we  accompany  them,  we  must 
share  their  doom. 


294  FREE  CHURCH  PULPIT. 

But  if  we  do  belong  to  the  fold  of  Christ,  let  us  see  what  awaits 
us.  Let  us  listen  to  the  Shepherd's  voice,  who  tends  his  "little  flock" 
with  as  much  care  as  if  their  number  was  ten  thousand  times  greater 
than  it  is.     "  Fear  not,"  he  says,  "fear  not,  little  flock." 

We  come,  then,  to  consider,  in  the  second  place,  The  admonition 
contained  in  these  words. 

And,  first,  they  are  words  of  learning.  They  point  to  dangers  and 
trials  which  might  be  fitted  to  appal  the  disciples'  hearts.  This  is 
clearly  implied  in  the  very  encouragement  which  they  convey  ;  for 
were  there  no  causes  of  fear,  there  would  be  no  occasion  for  encou- 
ragement. What,  then,  are  the  circumstances  calculated  to  excite 
alarm  ?  We  shall  not  dwell  on  the  hard  lot  of  the  early  Christians. 
You  know  well  to  what  fiery  trials  they  were  exposed,  how  fully 
verified  were  the  frequent  warnings  which  their  Master  gave  them 
of  coming  evil,  and  how  true  it  was  that  through  much  tribulation 
they  were  to  enter  into  the  kingdom  of  God. 

But  we  dwell  not  upon  the  condition  of  the  primitive  Christians,  as 
their  situation  was  in  many  respects  peculiar,  and  our  wish  is  to  come 
to  the  ordinary  circumstances  of  believers  in  our  own  day.  Are  there 
any  causes  of  alarm  in  their  condition  and  prospects  ? 

And,  first,  as  to  temporal  things.  In  this  respect  we  are  placed  in 
very  different  circumstances  from  the  early  followers  of  Christ  to  whom 
the  admonition  before  us  was  originally  addressed.  In  this  happy  land 
the  profession  and  the  practice  of  vital  Christianity  have  not  for  ages 
endangered  the  life,  or  even,  in  ordinary  cases,  materially  or  at  all  in- 
jured the  fortune.  The  time  has  been,  indeed,  when  this  was  the  case, 
and  it  is  possible  that  the  time  may  come  again.  And  without  intending 
to  preach  to  the  times  in  the  usual  acceptation  of  that  phrase,  and  with- 
out wishing  to  allude  particularly  to  passing  events — but,  on  the  contrary, 
wishing  as  much  as  possible  to  avoid  any  special  allusion  to  them — still, 
when  speaking  from  this  passage  of  God's  word,  and  in  the  trying  cir- 
cumstances in  which  we  are  this  day  assembled,  it  would  be  affectation 
to  be  altogether  silent  upon  the  subject.  We  say  that  the  time  has 
been  when  a  firm  adherence  to  Christ's  cause  has  brought  with  i;  tem- 
poral loss  and  temporal  suffering,  and  it  is  possible  that  the  time  may 
come  again.  Instances  of  this,  and  not  a  few,  have  already  occurred  in 
our  beloved  land,  and  events  have  recently  taken  place  and  are  now 
taking  pla.ee  around  and  among  us  which  seem  intended  to  warn  believers 
to  prepare  for  a  season  if  trial.  Certain  it  is  that  no  one  would  now 
be  surprised  at  occurrences  which  a  few  short  years  ago  would  have  been 
regarded  as  events  that  were  to  be  sought  for  and  found  only  in  the 
darker  pages  of  history,  among  the  gloomier  spectacles  of  the  past,  and 


REV.  PETER  HOPE. 


!295 


which  it  seemed  foolish  to  imagine  would  ever  reappear  in  our  enlight- 
ened age.  Let  us  this  day  ask  with  all  calmness  and  solemnity  whether 
this  be  not  so.  And  if  it  be  true,  let  us  not  shut  our  eyes  to  the  fact, 
let  us  look  it  stedfastly  in  the  face,  and  learn  the  lesson  which  it  is  de- 
signed to  teach.  God  grant  that  these  events  may  be  sanctified  un  to  all 
of  us  !  God  grant  that  they  may  be  the  means  of  leading  us  to  a  deeper 
concern  for  our  souls  !  God  grant  that  we  may  thus  be  shaken  out  of 
our  spiritual  slumbers  and  brought  seriously  to' consider  whether  we  are 
indeed  on  the  Lord's  side,  and  have  him  on  ours — whether  we  do  indeed 
belong  to  the  little  flock  of  Christ,  and  have  him  for  our  shepherd  !  Let 
us  enquire,  not  whether  we  profess  to  be  his  disciples,  nor  even  whether 
we  sufl'er  for  this  profession,  but  whether  we  truly  believe,  and  love 
and  obey  him. 

But,   brethren,  even  though  God  in  his  good  providence  should  allay 
and  disappoint  the  fears  which  many  entertain,  that  days  of  trial  and 
suffering  for  the  church  of  Christ  are  approaching,  still  there  are  many 
trials  to  which  the  Christian  is  in  this  world  exposed,  of  which  a  warn- 
ing is  given  in  the  words  "fear  not,  little  flock."     He  is  not  in  this  life 
freed  from  the  ills  which  flesh  is  heir  to,  pain,  poverty,  bereavement ; 
nay,  these  are  often  sent  as  salutary  corrections  from  the  hand  of  his 
heavenly  Father.     "  "Whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whomhereceiveth."     But  it  is  not  less  true,  that "  No  affliction 
seemeth  for  the   present  to  be  joyous  but  grievous,"   and  with  these 
afflictions  the  believer  is  often  visited.     He  is  often  stretched  upon  a 
bed  of  sickness ;  his  lot  is  often  found  among  the  poor  of  the  earth  who 
earn  with  painful  toil  their  scanty  portion  of  this  world's  goods  ;  often 
he  mourns  the  loss  of  h is  dearest  earthly  comforts  ;  and  often,  but  for 
the  presence  of  the  holy  Comforter,  his  heart  would  indeed  be  desolate. 
For  these  trials  he  is  warned  to  look  and  to  prepare.     Both  the  word 
and   the  providence  of  God  indicate  that  they  will  sooner  or  later,  and 
to  a  greater  or  less  extent,  be  the  portion  of  his  cup  in  this  vale  of  tears. 
But  even  though  he  may  be  subjected  to  fewer  of  these  afflictions  than 
many  others  of  the  children  of  God,  there  is  one  great  struggle  in  which 
he  must  engage,  the  conflict  with  the  King  of  Terrors.     This  terrible  foe 
must  be  encountered  by  all,  and  in  any  circumstances,  at  the  stake  or 
on  the  battle  field,  or  on  the  quiet  death-bed  surrounded  by    long-loved 
and  affectionate  relatives,  when  looked  at  in  itself,  there  is  something 
appalling  to  flesh  and  blood  in  the  approach  of  death.     But   this  must 
be  met  und  endured  by  all,  and  the  disciples  of  Christ  are  not  exempted 
from  the  trial.    Before  they  can  enter  Canaan  they  must  face  the  swell- 
ings of  Jordan.''     And  of  this  also  the  words  before  us  may  be  regard- 
ed as  giving  them  warning. 


296  FREE  CHURCH  PULPIT. 

But  there  are  other  trials  of  a  spiritual  kind  which  await  them,  and 
which  they  cannot  escape.  Many  of  the  evils  just;referred  to  may  affect 
our  spiritual  frame,  and  may  therefore,  in  this  point  of  view,  be  con- 
sidered as  temptations  in  the  ordinary  sense  of  the  term,  or  in  other 
words,  trials  of  a  spiritual  kind.  The  frowns  of  hostile  power,  the  loss 
of  worldly  substance,  the  pressure  of  hopeless  poverty,  the  sharp  distress 
of  pain  and  sickness,  the  bitter  pang  of  bereavement,  all  these  may 
severely  try  the  faith  and  patience  of  the  saints.  And  there  is  not  a 
little  danger  of  their  faith  and  patience  failing  in  the  hour  of  trial,  and 
of  their  being  thus  led  into  sin.  These  evils,  therefore,  are  to  be  looked 
upon  by  believers  not  only  as  salutary  chastisements,  but  also  as  events 
which,  if  not  watched,  and  improved,  and  sanctified,  may  become  to  the 
careless  only  new  occasions  of  transgression. 

But  although,  with  respect  to  these  trials  of  our  faith,  there  is  a  loud 
call  for  watchfulness,  and  prayer,  and  reliance  upon  God  for  grace  to 
help  us  in  our  time  of  need,  still  it  is  not  here  that  the  greatest  spiri- 
tual danger  is  to  be  apprehended.  It  is  not  from  this  quarter  that  the 
most  formidable  and  ensnaring  temptations  assail  the  heart  of  the  Chris- 
tian. It  is  rather  in  the  hour  of  prosperity  than  of  adversity,  of  health 
than  of  sickness,  of  joy  than  of  sorrow,  that  the  heart  is  most  prone  to 
be  lifted  up  and  forget  God.  It  furnishes  a  sad  and  striking  proof  of 
the  natural  alienation  of  man  from  God,  that  it  is  when  enjoying  the 
greatest  share  of  his  temporal  blessings  that  we  are  most  ready  to  offend 
and  grieve  the  bounteous  Giver  of  them  all. 

But  from  whatever  quarter  they  may  come,  certain  it  is  that  tempta- 
tions to  sin  will  continually  assail  the  believer.  All  the  admonitions  of 
Scripture  give  warning  of  this,  and  also  intimate  that  there  is  immi- 
nent hazard  of  his  yielding  to  the  Tempter.  He  is  called  upon  to 
"  stand  in  awe  and  sin  not,''  to  "  resist  the  devil,"  to  "  walk  circum- 
spectly ;"  and  the  actual  experience  of  Christians  proves  that  these 
warnings  and  admonitions  point  to  no  imaginary  danger.  There  is  a 
sore  struggle  which  the  believer  has  to  maintain  with  the  corruption, 
and  deceitfulness,  and  desperate  wickedness  of  his  heart  within,  leaguing 
with  his  spiritual  enemies  without ;  and  the  conflict  is  long  and  severe, 
ending  only  with  the  life  of  the  Christian  warrior,  and  the  issue  seems 
often  doubtful,  and  he  is  frequently  constrained  to  cry  out,  "  Wretched 
man  that  I  am !  who  shall  deliver  me  from  the  body  of  this  death  V 
For  this  incessant  and  vexing  conflict  the  words,  "  Fear  not,  little 
flock,"  admonish  us  to  prepare. 

But  we  remark,  farther,  upon  this  head,  that  the  words  "  Fear  not," 
are  not  only  words  of  warning,  they  are,  more  especially,  words  of  encou- 
ragement.    It  is  true  thatthey  speak  of  difficulties  and  trials,  but  they 


REV.  FETER  HOPE.  297 

speak  of  them  in  an  accent  of  comfort  and  consolation.  And  it  is 
important  that  Christians  should  take  these  two  things  together — should 
take  the  admonition  in  both  these  senses.  It  is  important  that  they 
should  practically  act  upon  them  both,  and  join  trembling  with  their 
mirth,  and  hope  and  gladness  with  their  trembling?  This  is  important 
with  regard  both  to  temporal  and  spiritual  trials.  How  often,  in  the 
midst  of  the  sufferings  to  which  the  early  Christians  were  exposed, 
must  these  cheering  words  of  the  Saviour  have  recurred  to  the  minds  of 
those  who  heard  them  from  his  own  blessed  lips,  "  Fear  not,  little 
flock  "  He  dealt  faithfully  with  his  followers  in  telling  them  of  the 
trials  which  awaited  them;  but  his  warnings  were  ever  accompanied 
With  words  of  encouragement,  and  as  their  duty  was  to  believe  the  voice 
of  warning,  so  it  was  also  to  believe  the  voice  of  consolation.  And  he 
deals  faithfully  with  his  people  still,  and  their  duty  is  still  the  same,  to 
look  with  the  eye  of  calm  belief  both  at  the  intimation  of  danger  and 
the  promise  of  solace  and  support.  In  the  seasons  of  perplexity  and 
distress  which  they  are  taught  to  expect,  whether  these  be  the  common 
ills  of  humanity  or  troubles  peculiar  to  them  as  Christians,  and  whether 
we  regard  them  as  temporal  evils,  such  as  sickness,  bereavement,  re- 
proach, and  persecution,  or  as  spiritual  trials,  the  temptations  to  sin 
which  continually  beset  them — in  all  these  ills  of  the  flesh  and  of  the 
spirit,  the  believer  is  not  to  despair  ;  he  is  not  to  quail  before  the  evib 
which  surround  him — he  is  to  be  of  good  courage  and  to  fear  them  not. 
"Fear  not,  little  flock." 

But  how,  it  may  be  asked,  can  he  do  otherwise  than  fear  ?  What  is 
there  to  sustain  his  sinking  heart  ?  There  are  many  causes  of  alarm — 
where  are  his  grounds  of  hope  and  confidence  ?  Where  are  the  re- 
sources in  which  he  is  to  trust  ?  Do  they  lie  in  himself,  in  the  ability 
of  his  own  arm  to  get  him  the  victory,  in  his  own  capacity  of  endurance, 
in  his  own  strength  to  resist  temptation  and  come  off  more  than  a  con- 
queror ?  Is  it  from  this  source  that  he  draws  encouragement,  and  are 
the  words,  "  Fear  not,"  only  the  whisper  of  self-confidence  and  self- 
complacency  ?  Or  is  the  balm  poured  in  by  another  hand,  and  derived 
from  a  different  quarter  ?  Let  us  briefly  examine  this  point,  which 
forms  the  subject  of  our  3d  head,  viz. 

The  special  grounds  for  being  of  good  courage  here  set  before  Christ's 
little  flock. 

The  first  ground  of  confidence  for  true  believers  which  we  shall  notice 
is  to  be  found  in  the  fact  that  they  are  the  "  little  flock''  here  addressed. 
This  little  flock  has  a  shepherd,  and  who  is  the  shepherd  of  Israel  ?  It 
is  the  Lord  Jesus  Christ,  who  redeemed  them  with  his  own  blood.     "  I 


298  FREE  CHURCH  PULPIT. 

am  the  good  Shepherd  :''  he  said,  "  the  good  Shepherd  giveth  his  life 
for  the  sheep."  "  I  am  the  good  Shepherd,  and  know  my  sheep,  and 
am  known  of  mine."  And  having  finished  the  work  which  was  given 
him  to  do,  the  once  crucified  Redeemer  ascended  on  high,  leading  capti- 
vity captive,  was  exalted  to  God's  right  hand  a  prince  and  a  Saviour, 
far  above  all  principalities,  and  powers,  and  might,  and  dominion,  and 
had  all  things  put  under  his  feet.  This  "  little  flock''  has  a  Shepherd 
who  has  all  power  in  heaven  and  in  earth, — what  have  they  to  fear  ? 
0  could  we  but  at  all  times  realise  this  delightful  truth,  what  serenity 
would  it  infuse  into  the  mind  in  the  hour  of  trouble,  and  darkness,  and 
dismay  !  What  consolation  and  support  would  it  afford  under  the 
pressure  of  calamity  and  temptation,  were  we  able  not  merely  to  repeat 
the  words,  but  to  feel  the  blessed  truth  that  "  the  Lord  reigneth — the 
Lord  reigneth  !" 

But  is  it  indeed  true,  that  our  exalted  Redeemer,  as  he  has  the  power, 
has  also  the  will  to  succour  and  protect  his  "little  flock''  in  the  wilder- 
ness ?  Ah,  to  doubt  his  willingness  would  be  still  worse,  if  possible, 
than  to  doubt  his  power.  Who  is  it  that  addresses  to  believers  the 
cheering  words,  "  Fear  not,  little  flock''  ?  Is  it  not  the  Saviour  him- 
self? Though  he  is  now  seated  on  the  throne  of  heaven,  he  has  not 
forgotten  the  sheep  of  his  pasture.  Is  he  not  performing,  on  their 
behalf,  all  that  remains  of  his  mediatorial  offices — teaching  them  by 
his  word  and  Spirit,  making  continual  intercession  for  them,  ruling 
over  and  defending  them,  and  restraining  and  conquering  all  their  and 
his  enemies  ?  Forget  them  !  O,  a  mother  may  forget  her  sucking 
child,  but  He  will  not  forget  them.  He  has  graven  them  upon  the 
palms  of  his  hands,  they  are  continually  before  him.  And  what  com- 
forting assurances  does  he  give  that  He  will  be  with  them,  that  he  is 
on  their  side,  that  their  cause  is  his  own  !  "  In  the  world  ye  shall  have 
tribulation,  but  be  of  good  cheer,  I  have  overcome  the  world."  "  I 
will  not  leave  you  comfortless,  I  will  come  to  you. '  "  Fear  not,  for  I 
am  with  thee ;  be  not  dismayed,  for  I  am  thy  God.''  "  My  grace  is 
sufficient  for  thee,  for  my  strength  is  perfected  in  weakness."  O,  could 
we  but  stedfastly  rely  upon  it,  what  a  happiness  to  think  that  our  glori- 
fied Redeemer,  possessing  all  power  in  heaven  and  in  earth,  wields  it 
on  behalf  of  his  beloved  flock  !  What  a  consolation  to  know  that  this 
great  Captain  of  our  Salvation  is  near  in  the  dark  and  cloudy  day,  in 
the  hour  of  distress  and  danger,  and  especially  in  the  hour  of  tempta- 
tion— that  all  events  are  under  his  immediate  control,  that  he  can  make 
the  wrath  of  men  and  devils  to  praise  him,  and  the  remainder  of  wrath 
he  can  restrain  !  What  a  comfort  to  his  people,  both  as  individual 
believers  and  as  members  of  the  Church  of  Christ,  to  know  that  ha  is 


REV.  PETER  HOPE.  299 

made  the  head  over  all  things  to  his  Church,  which  is  his  body,  the 
fulness  of  him  that  filleth  all  in  all  !  Surely  the  Church  and  people  of 
the  Lord  Jesus  Christ  need  not,  in  any  circumstances,  despair.  Surely 
they  ought  not  to  faint  or  be  afraid  when  they  think  who  is  upon  their 
side,  as  well  as  who  are  against  them.  Surely,  however  waste  and 
howling  the  wilderness  may  be,  the  "  little  flock"  need  not  be  troubled 
or  terror-stricken,  when  they  know  that  the  good  Shepherd  is  near.  The 
more  fiercely  the  storm  rages,  let  them  cling  the  more  closely  to  Him ; 
and  then,  in  spite  of  all  the  hostility  of  those  that  trouble  them,  in 
spite  of  the  devil,  the  world,  and  the  flesh,  this  shall  be  their  joyful 
song,  "  The  Lord  is  my  Shepherd,  I  shall  not  want.  He  maketh  me  to 
lie  down  in  green  pastures,  he  leadeth  me  beside  the  still  waters.  He 
restoreth  my  soul ;  he  leadeth  me  in  the  paths  of  righteousness  for  his 
name's  sake.  Yea,  though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil,  for  thou  art  with  me,  thy  rod  and  thy  staff 
they  comfort  me.'' 

Such  are  the  ample  grounds  for  encouragement  furnished  to  believers 
by  their  being  the  "little  flock"  of  Christ,  and  having  him  for  their 
shepherd. 

But  there  is  in  our  text  another  source  of  consolation  set  forth  in  the 
word  "  Father."  "It  is  your  Father's  good  pleasure  to  give  you  the 
kingdom."  What  a  relation  is  this  to  stand  in  to  Jehovah  !  If 
we  are  indeed  true  believers  in  Christ,  then  "  he  who  sanctifieth,  and 
they  who  are  sanctified,  are  all  of  one,  for  which  cause  he  is  not 
ashamed  to  call  them  brethren."  "  Go  to  my  brethren,  and  say  unto 
them,  I  ascend  unto  my  Father  and  your  Father,  to  my  God  and  your 
God."  With  Jesus  as  our  elder  brother,  we  are  the  sons  of  God  ;  and 
u  if  children,  then  heirs,  heirs  of  God,  and  joint  -heirs  with  Jesus 
Christ." 

Listen  to  the  Saviour's  earnest  prayer  to  his  Father  in  heaven  for 
his  followers,  and  not  for  his  followers  in  his  own  day  only,  but  for  all 
who  should  believe  on  him  through  their  word,  for  all  his  flock  in  all 
ages :  "  I  pray  for  them,  I  pray  not  for  the  world,  but  for  them  which 
thou  hast  given  me,  for  they  are  thine.  And  all  thine  are  mine,  and 
mine  are  thine,  and  I  am  glorified  in  them.''  And  what  is  his  prayer  ? 
"  I  pray  not  that  thou  shouldest  take  them  out  of  the  world,  but  that 
thou  shouldest  Teeep  them  from  the  evil." 

With  Jehovah,  then,  standing  to  them  in  the  relation  of  a  father,  and 
they  to  him  in  the  relation  of  sons,  what  have  Christ's  "  little  flock"  to 
fear  ?  Will  he  suffer  his  children  to  be  torn  from  him  and  destroyed  ? 
If  they  confide  implicitly  in  him,  will  he  suffer  them  to  be  tempted  or 
tried  above  what  they  are  able  ?  and  will  he  not  with  the  trial  and  tho 


300  FREE  CHURCH  PULPIT. 

temptation  make  a  way  for  their  escape,  that  they  may  be  able  to  bear 
it?  They  have  now  all  the  glorious  attributes  of  the  Almighty  arrayed 
upon  their  side, — his  power,  his  wisdom,  his  goodness,  his  truth,  nay 
his  justice  itself,  for  he  is  faithful  and  just  to  forgive  them  their  sins, 
and  to  confer  upon  them  to  the  full  all  the  blessings  which  Christ  has 
purchased  and  paid  for,  and  which  it  would  be  charging  God  with  in- 
justice to  suppose  him  now  to  withhold.  True,  he  may  chasten  them  ; 
but  this  is  just  a  proof  that  he  dealeth  with  them  as  sons,  "  for  what  son 
is  he  whom  the  Father  chastenethnot  ?"  He  will  make  all  things  work 
together  for  good  to  those  that  love  him ;  and,  therefore,  with  God  for 
their  reconciled  and  loving  Father,  let  the  firm,  abiding  thought  of 
every  lamb  in  Christ's  "little  flock''  be,  "  If  God  be  for  us,  who  can  be 
against  us?" 

But,  finally,  the  more  special  ground  of  encouragement  which  our 
text  affords  to  believers  is  contained  in  the  full  and  blessed  assurance, 
"  It  is  your  Father's  good  pleasure  to  give  you  the  kingdom."  "  Fear 
not,  little  flock ;  for  it  is  your  Father's  good  pleasure  to  give  you  the 
kingdom." 

There  are  two  elements  of  encouragement  combined  in  this  precious 
declaration.  There  is,  first,  the  value  of  the  recompense  of  reward  ; 
and,  second,  the  certainty  of  obtaining  it.  As  to  the  first  of  these,  the 
greatness  of  the  reward,  the  word  "kingdom"  expresses  it.  Fur  what 
is  meant  by  "  the  kingdom"  here  spoken  of?  Obviously,  the  kingdom 
of  heaven,  with  all  its  glories  and  joys.  It  is  to  this  that  the  faithful 
people  of  Christ  are  hereafter  to  be  welcomed.  "  Come,  ye  ble.-.^td  of 
any  father,  inherit  the  kini/dom  prepared  for  you  from  the  foundation 
of  the  world." 

My  friends,  I  need  make  no  feeble  attempt  to  set  before  yon  the 
blessedness  that  awaits  the  redeemed.  We  might  cluc-ter  togethi  r  the 
glowing  terms  which  the  inspired  writers  employ  when  speaking  of  this 
subject, — the  thrones,  the  crowns,  the  white  raiment,  the  melody  of 
harps,  the  songs  of  triumph,  the  living  fountains  of  waters,  the  tears 
wiped  away  by  God  himself,  the  fulness  of  joy,  the  perfection  of 
holiness,  the  immediate  presence  of  God  and  of  the  Lamb,  and  all 
this  for  eternity, — after  thousands  of  ages  have  rolled  away,  the  hap- 
piness only  beginning — to  be  only  beginning  at  the  end  of  thousands 
of  ages  more.  We  might  dilate  upon  all  this,  and  still  we  must  con- 
ch, de  in  the  words  of  the  Apostle,  "  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him."  But  upon  this  we  need  not 
dwell.  All  think  of  heaven  as  a  place  of  happiness  and  glory,  But  it 
is  not,  we  conceive,  by  the  contemplation  of  the  exceeding  grmtiuss  of 


REV.  PETER  HOPE.  30 

its  delights  that  the  humble  believer  is  to  be  specially  encouraged  in 
his  struggles  here  below.  The  eternal  joys  of  heaven  would  seem  a 
sufficient  recompense,  were  they  much  less  entrancing  than  they  will  be 
found  to  be. 

The  substantial  and  chief  encouragement  will  rather  be  found  to  rest 
in  the  second  of  the  elements  which  we  mentioned  as  entering  into  the 
expression  in  our  text,  "  It  is  your  Father's  good  pleasure  to  give  you 
the  kingdom,"  viz.,  the  certainty  of  obtaining  this  inheritance.  And 
when  we  think  of  who  the  Father  here  spoken  of  is,  that  it  is  the  Lord 
Jehovah  who  doeth  according  to  his  will  in  the  armies  of  heaven,  and 
among  the  inhabitants  of  the  earth,  surely  the  words  "  It  is  your 
Father's  good  pleasure"  should  be  enough  to  pour  comfort  and  consola- 
tion into  the  Christian's  troubled  heart.  For,  if  it  is  the  Father's  good 
pleasure,  who  shall  thwart  or  baffle  it  ?  Who  shall  traverse  his  pur- 
poses, or  stand  between  them  and  their  accomplishment  ?  The  "  little 
flock"  of  Christ  are  his  own  gift  to  the  Redeemer,  and  under  his  own 
peculiar  care.  "  My  Father,  which  gave  them  me,  is  greater  than  all, 
and  none  is  able  to  pluck  them  out  of  my  Father's  hand."  They  are  the 
objects  of  his  everlasting  love,  the  partakers  of  his  covenant  blessings, 
the  heirs  of  his  heavenly  kingdom.  Through  every  trial  and  everv 
temptation  He  will  infallibly  bring  them  to  that  glorious  inheritance 
which  is  incorruptible,  undefiled,  and  which  fadeth  not  away,  reserved 
in  heaven  for  them. 

0,  then,  brethren,  if  we  are  indeed  Christ's  people,  let  us  be  of 
good  courage.  We  have  him  for  our  watchful  Shepherd  and  our  ever- 
present  Almighty  Friend.  We  have  his  Father  for  our  Father  ;  we 
have  an  eternity  of  unspeakable  blessedness  in  prospect,  and  the  faith- 
fulness of  the  Omnipotent  is  pledged  to  our  inheriting  the  kingdom, 
and  all  his  attributes  are  engaged  to  secure  it.  In  every  season,  then, 
of  trial  and  temptation,  let  us  go  forward  with  firm  and  well-founded 
confidence, — confidence  in  our  Saviour-God  alone,  and  in  no  degree 
in  ourselves, — confidence,  not  in  order  to  relax  our  efforts,  and  thus  be 
guilty  of  presumptuous  sin,  but  in  order  to  redouble  them,  stedfastly 
performing  every  duty  in  the  face  of  whatever  opposition,  and  resist- 
ing every  temptation,  enduring  every  hardship,  and  braving  every 
danger — looking  at  all  times  to  Him  for  grace  and  strength,  and  by  his 
grace  and  strength  vouchsafed  to  us,  we  shall  be  "  more  than  conquerors 
through  Him  that  loved  us."     Amen. 


No.  130.— Ser.  117.  tol.  m. 


(     302 


SERMON    CXVIII. 


SANCT1FICATION  BY   BLOOD. 


BY  THE  REV.  THOMAS  HASTINGS,  WANLOCKHEAD. 

"  Wherefore  Jesus  also,  that  he  might  sanctify  the  people  with  his  own  blood,  suffered 
without  the  gate." — Rebhews  xiii.  12. 

We  are  informed  in  the  preceding  part  of  this  epistle,  that  every 
high  priest  taken  from  among  men  must  offer  both  gifts  and  sacrifices 
unto  God ;  that  the  priesthood  of  Aaron  did  offer  these,  which,  however, 
could  not  make  him  who  performed  the  service  perfect  as  pertaining  to 
the  conscience ;  and  that  Christ  being  come  an  high  priest  of  a  greater 
and  more   perfect  tabernacle,   did  obtain  eternal  redemption  for  his 
people.     Towards  the  conclusion  of  this  epistle,  and  in  the  midst  of  his 
practical  exhortations  and  impressive  injunctions,  the  Apostle  returns 
to  this  important  subject  which  he 'had  already  discussed,  illustrates  the 
contrast  of  the  sin-offering  of  the  Jews  with  the  sacrifice  of  Christ,  and 
exhibits  the  harmony  of  the  system  of  truth,  first  in  a  shadowy,  and 
then  in  a  real  manifestation.     But  the  Hebrew  Christians,  in  particular, 
were  liable  to  be  drawn  aside  from  the  simplicity  of  the  gospel,  because 
of  their  fond  attachment  to  the  law  of  Moses,  aided  by  the  subtle  argu- 
ments of  Judaising  teachers.     Hence  the  inspired  author  of  this  epistle 
cautioned  them  against  returning  to  their  former  bondage,  for  the  Jews 
themselves  must  be  converted  to  Christianity  to  obtain  the  benefit  of 
that  sacrifice  which  Christ  had  offered  on  the  cross. 

In  the  preceding  verse  we  observe  a  commandment  expressly  referred 
to,  as  having  been  enjoined  upon  the  Jews  to  burn  the  bodies  of  their 
sin-offerings  without  the  camp  of  Israel.  The  design  of  this  arrange- 
ment was  to  illustrate  to  the  Hebrew  converts  the  doctrines  of  Chris- 
tianity, by  leading  the  mind  through  the  whole  field  of  their  own 
prophecies  and  ceremonies  of  worship,  by  inducing  them  to  examine  the 
typical  system  of  ancient  sacrifices,  and  by  influencing  them  to  consider 
why  the  crucifixion  of  Christ  was  without  the  gates  of  Jerusalem. 
"  Wherefore  Jesus  also,  that  he  might  sanctify  the  people  with  his  own 
blood,  suffered  without  the  gate." 

I.  We  shall  endeavour  to  explain  the  principal  emblems  of  the  Old 
Testament,  in  illustration  of  the  suffering  of  Jesus  without  the  gate. 


REV.    THOMAS    HASTINGS.  303 

We  are  expressly  informed  that  Christ  was  consecrated  a  priest  after 
the  order  of  Melchisedec,  and  not  after  that  of  Aaron.  Now,  priests 
offered  both  gifts  and  sacrifices,  and  their  oblations  could  only  make  a 
typical  atonement.  Melchisedec,  who  lived  four  hundred  years  before 
the  Mosaic  economy,  and  to  whom  Abraham,  the  father  of  circumcision, 
paid  tithes,  was  a  priest  to  no  particular  people,  and,  consequently,  he 
shadowed  forth  Christ  as  the  Saviour  of  the  Gentiles  as  well  as  of  the 
Jews.  But  Aaron  being  the  priest  of  the  Jews  only,  had  the  High 
Priest  of  our  profession  sprung  up  alter  the  order  of  Aaron,  whose 
priesthood  was  expressly  for  the  Jewish  nation,  none  but  the  Jews  could 
have  obtained  salvation  by  Christ.  This,  you  may  see,  by  a  manifesta- 
tion of  Divine  Providence,  was  typified  when  the  first-born  of  the  people 
of  Egypt  died,  and  the  first-born  of  Israel  were  saved  by  the  atonement 
of  the  Paschal  lamb.  The  priesthood  of  Aaron,  who  was  appointed  to 
officiate  to  a  people  separated  by  the  rite  of  circumcision,  and  sanctified 
by  typical  sacrifices,  could  not  extend  their  ministrations  to  any  other 
nation  whatever.  But  the  priesthood  of  Melchisedec  was  not  confined 
to  any  nation — no  particular  people  were  presented  to  his  peculiar  mi- 
nistration— his  lineage  was  not  marked  on  any  record,  and  his  office  was 
not  dated  from  any  epoch  of  time.  In  this  respect,  you  will  observe,  he 
was  without  father  and  mother  and  descent,  having  neither  beginning  of 
days  nor  end  of  years,  but  made  like  unto  the  Son  of  God,  he  abideth  a 
priest  continually. 

Again,  the  Apostle  having  shown  the  inefficacy  of  the  blood  of  bulls 
and  of  goats,  and  the  sprinkling  of  the  ashes  of  a  heifer  to  cleanse  the 
conscience  from  dead  works,  points  out  the  efficacy  of  the  death  of  Christ 
to  obtain  eternal  redemption  for  his  people.  And  hence  in  an  offering 
for  sin  blood  must  be  carried  into  the  figure  of  heaven,  even  into  the  holy 
of  holies.  Xow,  when  these  things  were  thus  ordained,  the  priests 
always  went  into  the  first  tabernacle  accomplishing  the  service  of  God. 
But  into  the  second  went  the  high  priest  alone  once  every  year,  not 
without  blood,  which  he  offered  for  himself,  and  for  the  sins  of  the 
people.  The  Jewish  tabernacle,  then,  may  be  representative  either 
of  heaven  and  earth,  or  of  the  Church  militant  and  triumphant,  or 
of  the  circumscribed  dispensation  of  that  economy.  But  when  the 
termination  of  this  era  arrived,  then  Christ  breaks  down  the  middle 
wall  of  partition  between  Jews  and  Gentiles,  and  proclaims  to  the 
world,  "  Ho  !  every  one  that  thirsteth,  come  ye  to  the  waters."  If  the 
blood  of  the  sin-offering  on  the  great  day  of  atonement  was  an  atone- 
ment made  for  the  high  priest  and  the  sins  of  the  people — if  this  offer- 
ing directed  their  views  to  Him  from  whom  their  life  sprung,  and  re- 
called their  faith  to  this  atonement  every  year — well  does  it  become  every 


304  FREE  CHURCH  PULPIT. 

sincere  Christian  to  remember  the  death  of  Jesus,  and  to  obey  his  dying 
command  at  least  once  every  year,  "  This  do  in  remembrance  of  me." 
The  scape-goat  made  atonement  for  Israel,  and  while  the  blood  of  the 
other  which  was  slain  was  sprinkled  towards  and  upon  the  mercy- seat 
in  the  holy  of  holies,  the  skin  and  flesh  were  burned  without  the  camp. 
And  therefore  this  was  a  very  remarkable  type  of  Christ  recorded 
in  the  book  of  Leviticus  xvi.  20,  21,  22.  For  the  great  day  of  atone- 
ment two  goats  were  provided  four  days  beforehand.  One  of  them 
was  killed  for  a  sin-offering,  and  the  other  was  let  go  for  a  scape-goat 
into  the  wilderness.  "  And  when  Aaron  has  made  an  end  of  recon- 
ciling the  holy  place,  and  the  tabernacle  of  the  congregation,  and  the 
altar,  he  shall  bring  the  live  goat  :  and  Aaron  shall  lay  both  his  hands 
upon  the  head  of  the  live  goat,  and  confess  over  him  all  the  iniquities  of 
the  children  of  Israel,  putting  them  upon  the  head  of  the  goat,  and  shall 
send  him  away  by  the  hand  of  a  fit  man  into  the  wilderness.  And  the 
goat  shall  bear  upon  him  all  their  iniquities  into  a  land  not  inhabited, 
and  he  shall  let  go  the  goat  in  the  wilderness."  Now,  these  two  goats 
represent  Jesus  Christ.  The  one  which  was  killed  for  a  sin-offering  re- 
presents Christ  as  dying,  having  satisfied  Divine  justice  for  sin;  and  the 
other,  Christ  as  living,  having  risen  again  for  our  justification. 

But,  further,  the  sacrifices  on  the  great  day  of  atonement  were  distin- 
guished far  above  all  others,  and  accompanied  with  circumstances  of  pecu- 
liar solemnity.  Their  blood  was  carried  within  the  vail,  and  sprinkled  on 
the  mercy-seat  as  the  means  of  propitiating  the  Divine  Being  and  procur- 
ing for  the  worshippers  the  pardon  of  sin  committed  by  the  whole  nation 
through  the  preceding  year.  This  type  is  also  illustrated  in  Leviticus 
xvi.  16,  "  And  he  shall  make  an  atonement  for  the  holy  place,  because 
of  the  uncleanness  of  the  children  of  Israel,  and  because  of  their  trans- 
gressions in  all  their  sins.''  The  sin-offering,  during  the  abode  of 
the  Israelites  in  the  wilderness,  was  carried  without  the  camp  and 
burned  ;  but  when  the  temple  was  built,  it  was  carried  without  the  gates 
of  Jerusalem.  And,  therefore,  Christ,  to  answer  the  types  more  plainly  and 
distinctly,  was  crucified  without  the  gate.  There  is  something  very  re- 
markable in  the  design  of  Christ's  death  here  exhibited  to  our  view. 
The  sin-offering  of  old  was  only  for  ceremonial  defilement  ;  but  the  death 
of  Christ  really  and  morally  sanctifies  his  own  people,  for  he  made  a  true 
atonement  for  sin,  and  qualified  them  for  the  service  of  God.  As  it  was 
the  great  design  of  the  sacrifices  on  the  day  of  expiation  to  consecrate 
the  children  of  Israel,  so  the  great  end  of  Christ's  sacrifice  is  to  conse- 
crate his  own  chosen  people,  and  that  with  his  own  blood.  Let  us  there- 
fore go  forth  unto  Him  without  the  camp,  bearing  his  reproach.  Let  us 
follow  Christ  by  renouncing  all  idle  and  useless  ceremonies.     Let  us 


REV.  THOMAS  HASTINGS.  305 

renounce  the  pomp  and  vanity  of  this  world,  and  follow  the  suffering  Sa- 
viour without  the  gate.  For  his  disciples  must  be  content  to  be  crucified 
to  the  world,  and  to  suffer  contempt  and  scorn,  calumny  and  persecution, 
yea,  even  death  itself,  for  the  sake  of  his  cause  and  interest ;  because 
all  who  will  live  godly  in  Christ  Jesus  shall  sutfer  persecution. 

II.  We  shall  now  enquire  who  are  those  who  are  here  called  the  peo- 
ple to  sanctify  whom  Jesus  suffered.  When  Abraham  was  called  to 
sojourn  in  a  strange  land,  it  was  promised  that  a  seed  to  spring  from 
him,  like  the  stars  of  heaven  for  multitude,  should  be  planted  in  it.  God 
bestowed  upon  them  the  ceremonial  institution  of  circumcision,  and  gave 
them3a  law  which  distinguished  and  separated  them  from  all  other  na- 
tions on  the  face  of  the  earth.  For  not  only  did  the  rainbow  of  a  faith- 
ful promise  surround  and  enclose  them,  and  exhibit  the  great  variety  of 
their  privileges,  but  the  most  wonderful  and  miraculous  providences  con- 
tinually proclaimed  their  character.  Prophets,  also,  were  sent  from  time 
to  time  to  correct  their  errors  and  to  stimulate  their  endeavours,  and  to 
proclaim  that  there  was  a  chosen  people  for  whom  a  Saviour  was  destined. 
Thus  Isaiah,  when  prophecying  of  Messiah,  says,  "  I  will  give  him  for  a 
covenant  to  the  people,  and  a  light  to  lighten  the  Gentiles,  and  the  glory 
of  his  people  Israel."  The  Israelites  were  called,  in  contradistinction  to 
all  other  nations,  "  the  Lord's  peculiar  people,"  because  of  their  separa- 
tion to  God,  and  of  their  enjoyment  of  his  institutions  and  privileges.  And 
the  prophet  Jeremiah  declares,  "  After  those  days  I  will  make  a  new  co- 
venant with  the  house  of  Israel,  aud  with  the  house  of  Judah,  not  accord- 
ing to  the  covenant  which  I  made  with  your  fathers  when  I  took  them 
by  the  hand  to  bring  them  out  of  the  land  of  Egypt ;  but  this  is  the  cove- 
nant that  I  will  make  with  the  house  of  Israel  after  those  days,  saith  the 
Lord  ;  I  will  put  my  law  in  their  inward  parts,  and  write  it  in  their 
hearts,  and  I  will  be  their  God  and  they  shall  be  my  people." 

Now,  the  people  for  whom  Jesus  suffered  are  typically  represented 
by  the  ancient  Israelites.  For  the  death  of  Christ  was  that  of  which 
the  annual  sacrifices  were  emblematical.  After  having  offered  him- 
self a  sacrifice  for  sin  upon  the  cross,  he  entered  into  heaven  with  his 
own  blood,  there  to  present  it  before  the  Father  on  behalf  of  his  people 
who  should  for  ever  enjoy  the  benefit  of  his  atonement.  They  could  only 
obtain  an  interest  in  it  by  the  exercise  of  faith,  consequently  all  who 
should  trust  in  the  sacrifice  of  Christ,  would  participate  in  those  benefits, 
from  which  the  High  Priest  himself  should  be  excluded  if  he  rested 
merely  in  the  outward  services  which  he  performed,  without  looking 
through  them  to  the  great,  the  true  atonement.  And  therefore  Christ, 
who  took  not  on  him  the  nature  of  angels,  but  the  seed  of  Abraham, 


3Q6  FREE  CHURCH  PULPIT. 

supports  two  forms  of  character — being  the  representative  of  God  to  us, 
and  the  representative  of  man  towards  God.  And  from  the  character 
which  in  law  the  Mediator  sustained,  and  the  fact  that,  by  his  obe- 
dience and  sufferings,  he  accomplished  the  salvation  of  sinners,  we  may 
infer  that  the  satisfaction  of  Christ  magnified  the  law  and  made  it 
honourable.  And  He  who  knows  the  end  from  the  beginning  knows  that 
there  are,  among  those  under  the  dispensation  of  grace,  a  definite  num- 
ber, in  whose  stead  Jesus  became  surety  and  substitute — that  number 
God  the  Father  gave  to  his  Son  in  the  covenant  of  redemption  ;  so  that 
for  this  people,  and  for  them  alone,  did  Christ,  in  the  eye  of  the  law 
and  of  his  Father,  suffer.  "'  Thou  shalt  call  his  name  Jesus,  because  he 
shall  save  his  people  from  their  sins."  "  He  laid  down  his  life  for  the 
eheep." 

But,  further,  we  address  you  who  are  separated  by  the  appointment 
of  God  to  have  the  blood  of  the  great  sin-offering  sprinkled  upon  you- — 
that  blood  of  Jesus  Christ,  his  Son,  which  cleanseth  from  all  sin — you 
whom  Christ,  in  the  covenant  of  redemption,  was  appointed  to  re- 
present, whose  debt  he  has  actually  paid  to  divine  justice,  and  who, 
therefore,  believe  in  his  name;  for  you  who  believe  shall  be  saved; 
and  to  you  who  believe,  Christ  is  precious,  the  chiefest  among  ten 
thousand,  and  altogether  lovely.  In  this  way,  the  gospel  is  glad  tid- 
ings to  believers,  because  it  convinces  them  of  their  real  state  by  na- 
ture, informs  them  of  the  way  of  recovery,  and  holds  out  to  them  the 
«ure  hope  of  immor tal  happiness  and  glory.  For  Christ  has  paid  the 
debt  due  by  them  for  sin  ;  he  has  satisfied  the  law  they  had  violated, 
and  atoned  for  the  offences  they  had  committed.  He  hath  removed 
every  obstacle  which  impeded  their  reconciliation.  He  hath  pointed  out 
the  way  to  the  celestial  paradise,  and  opened  the  everlasting  gates.  For 
the  whole  tendency  of  the  gospel  is  to  show  to  you  the  efficacy  of  Christ's 
sufferings  and  death  to  take  away  sin,  and  the  blessed  privileges  which 
his  blood  has  purchased.  It  is  the  healing  remedy  provided  by  the 
grace  of  God  for  the  moral  diseases  of  man.  He  sent  his  word,  and 
healed  you.  The  call  of  the  gospel,  which  you  heard  and  obeyed,  is  also 
to  all  who  come  within  its  sound.  The  proffer  of  the  water  of  life  is  made 
to  all  who  hear  the  joyful  sound,  that  impenitent  sinners  may  be  left 
without  excuse.  "  If  I  had  not  come,"  said  the  Saviour,  "  and  spoken  unto 
them,  they  bad  not  had  sin,  but  now  they  have  no  cloak  for  their  sin." 
For  this  purpose  of  saving  sinners,  then,  Jesus  suffered  without  the  camp 
of  Israel,  and  without  the  gates  of  Jerusalem.  He  suffered  on  Golgotha, 
the  scene  of  the  death  of  those  who  were  excommunicated  and  cut  off  from 
Israel.  He  trode  the  wine-press  of  his  Father's  wrath  alone,  and  of  the 
people  there  was  none  with  him.      "Is  he  the  Saviour  of  the  Jews  only, 


REV.  THOMAS  HASTINGS.  807 


or  also  of  the  Gentiles  ?  Yes,  of  the  Gentiles  also."  Yes,  0  Blessed 
Saviour,  we  are  thy  people  by  external  profession — we  entroat  thee  to 
make  us  thine,  not  by  the  will  of  the  flesh,  nor  by  the  will  of  man,  nor  by 
our  privileges,  but  by  the  water  of  regeneration  and  the  renewing  of  the 
JHoly  Spirit ;  by  the  water  and  spirit  of  life.  For  when  we  are  born  again, 
H  it  is  not  by  might  nor  by  power,  but  by  my  spirit,  saith  the  Lord." 

III.  We  proceed  to  show  that  Jesus  sanctifies  the  people  with  his  own 
blood. 

The  sanctification  which  is  here  spoken  of  as  effected  by  the  death  of 
Christ,  signifies  purification  from  guilt,  and  a  title  to  the  possession  of  hea- 
ven. The  Israelites  were  purified  ceremonially  by  their  passover,  which 
was  instituted  in  commemoration  of  the  destroying  ans;el  passing  over  those 
houses  which  were  sprinkled  with  the  blood  of  the  paschal  lamb,  and  slay- 
ing the  first-born  of  the  Egyptians.  It  was  instituted  to  commemorate 
their  dtliverance  from  Egyptian  bondage.  They  sojourned  in  the  wil- 
derness, living  on  heavenly  food,  and  never  had  a  fixed  habitation  until 
they  entered  into  the  promised  land.  Hence,  the  true  Israelites  are 
sanctified  by  their  great  High  Priest,  who  was  anointed  with  the  oil  of  joy 
above  measure.  <;  Ye  are  washed,  ye  are  sanctified,  ye  are  justified  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of  your  God."  "  For  both  he 
[that  sanctifieth  and  they  who  are  sanctified  are  all  of  one."  Now  Jesus, 
for  the  sake  of  his  people,  in  his  estate  of  humiliation,  suffered  hunger 
and  thirst,  watching  and  cold,  slander  and  reproach,  temptation  and  death. 
But  the  sons  of  men,  who  looked  only  upon  the  outward  appearance, 
rejected  his  claim  to  be  the  Messiah,  condemned  him  for  blasphemy,  and 
pierced  his  hands  and  his  feet,  by  nailing  them  to  the  cross.  He  bore 
the  sins  of  his  people  in  his  own  body  on  the  tree.  And  it  is  impossible 
io  account  for  the  sufferings  and  death  of  Christ  upon  any  other  supposition 
than  that  of  his  being  the  surety  of  those  whom  he  sanctifies  with  his  own 
blood.  The  dignity  of  his  character  gave  infinite  value  to  his  death,  as  a 
real  sacrifice  for  sin,  and  his  sufferings  were  what  the  expiation  of  guilt 
demanded.  For  "  God  commendeth  his  love  towards  us,  in  that,  while  we 
were  yet  sinners,  Christ  died  for  us." 

Again,  from  the  contrast  between  the  purification  of  the  Jewish  economy 
and  the  Christian  dispensation,  we  observe  that  Christ  obtained  the  re- 
mission of  the  sins  of  his  people.  The  sacrifices  of  the  Jews  did  make  an 
atonement,  as  is  evident  from  the  whole  tenor  of  Scripture.  When  the 
sinner  brought  his  offering,  it  was  accepted,  and  freed  him  from  any 
punishment  which  the  Jewish  law  could  inflict.  He  was  no  longer  legally 
unclean,  although  Divine  justice  might  not  be  satisfied,  nor  the  sinner  saved. 
Whatever  was  the  pollution  contracted  or  vice  committed,  these  sacrifices 


308  FREE  CHURCH  PULPIT. 

ceremonially  purged  it  away.  This  atonement,  however,  was  only  typical 
and  ceremonial,  and  Christ  is  the  substance  to  whom  sacrifices  were  all 
directed.  But,  in  all  their  sacrifices,  the  believing  Jews  beheld  the  Messiah 
— the  Lamb  of  God  who  was  to  come  and  to  take  away  the  sin  of  the 
world ;  therefore,  the  death  of  the  Mediator  of  the  New  Testament  was 
the  only  expiation  for  the  sins  of  transgressors  under  the  Old.  Christ, 
our  New  Testament  Passover,  is  sacrificed  for  us.  We  have  already  pointed 
out  that  both  priesthoods  are  oi'dained  for  men  in  things  pertaining  to 
God,  and  both  offer  gifts  and  sacrifices.  The  sacrifices  of  the  one  may 
satisfy  to  the  purifying  of  the  flesh,  but  cannot  purge  the  conscience. 
The  Jewish  economy,  then,  hath  waxed  old,  and  vanished  away  ;  but  the 
other  cleanseth  the  conscience,  for  Christ  was  once  offered  to  bear  the 
sins  of  many,  and  by  his  one  offering  of  himself,  he  hath  for  ever  per- 
fected them  that  are  sanctified.  Now,  if  the  sacrifices  under  the  law 
made  a  typical  atonement,  and  if  Christ  be  the  great  antitype,  conse- 
quently it  will  follow  that  he  made  a  real  atonement.  Is  not  the  reality 
signified  by  the  sign  ?  Is  not  the  image  reflected  in  the  mirror  ?  Is  not 
the  substance  shown  by  the  shadow  ?  So  the  types  by  ceremonial  expia- 
tion prefigure  Christ,  and  present  him  to.you  as  making  a  true  atonement 
for  the  sanctification  of  his  own  people. 

But  further,  we  observe  that,  to  accomplish  their  sanctification,  Chris.t, 
bearing  his  cross,  went  forth  without  the  gate  unto  a  place  which  is  called 
in  the  Hebrew  Golgotha,  where  they  crucified  him.  It  was,  most  probably, 
that  very  spot  to  which  Abraham  was  directed,  and  where  Isaac  the  type 
was  laid  upon  the  altar.  And  as  also  the  sacrifice  for  sin  was  burned 
without  the  camp,  therefore,  Jesus,  to  fulfil  the  type,  suffered  on  this 
place  without  the  gate.  As  the  expiatory  sacrifices  were  burned  without 
the  camp  when  Israel  was  tabernacling  within  it,  and  without  the  gates  of 
Jerusalem  when  they  dwelt  iu  the  city  ;  and  as  the  High  Priest  carried 
the  expiatory  blood  into  the  holiest  of  all  on  the  great  day  of  atonement, 
so  Christ,  with  his  own  blood,  entered  into  heaven,  and  by  it  obtained  the 
pardon  of  sin,  peace  of  conscience,  and  joy  in  the  Holy  Ghost,  for  all  who 
believe  and  obey  the  Gospel,  and  come  unto  God  through  a  Mediator ;  and, 
therefore,  the  death  and  intercession  of  Christ  are  the  procuring  cause  of 
salvation  to  all  his  people.  But  they  will  be  of  no  avail  to  the  impenitent 
and  incorrigible  ;  yea,  rather,  it  will  prove  their  condemnation,  that 
light  hath  come  into  the  world,  and  that  men  loved  the  darkness  rather 
than  the  light,  because  their  deeds  were  evil.  And,  as  no  part  of  the  sin- 
offering  was  to  be  eaten,  but  all  must  be  burned  without  the  camp,  so  the 
Gospel  feast,  which  is  your  New  Testament  Passover,  is  the  fruit  of  the 
sacrifices,  which  none  have  a  right  to  enjoy  who  do  not  acknowledge  the 
sacrifice  itself.     That  Christ,  therefore,  might  appear  the  real  antitype  of 


REV.  THOMAS  HASTINGS.  309 

the  Bin-offering,  and  might  sanctify  the  people  with  his  own  blood,  he 
conformed  himself  in  every  respect  to  the  type,  and  suffered  without  the 
gate. 

IV.  The  sanctifi cation  of  the  people  by  the  blood  of  Christ  raises 
them  to  immortality  and  glory.  Your  salvation  is  the  offspring  of  mercy, 
being  not  by  t'-.e  works  of  the  law,  but  by  the  free  grace  of  God.  For  it 
is  just  as  much  the  sovereign  grace  of  God  to  renew  you,  as  was  the  manna 
which  fell  around  the  tents  of  Israel  the  free  gift  of  heaven.  It  is  just  as 
much  the  grace  of  God  which  raises  in  the  heart  a  lively  faith,  as  it  was 
his  power  which  at  first  made  man  out  of  the  dust  of  the  ground.  The  one 
is  just  as  much  the  power  of  God  as  the  other,  for  we  are  his  workman- 
ship, created  again  in  Christ  Jesus.  The  new  man  after  God  is  created  in 
righteousness  and  true  holiness.  The  promises  and  mercies  of  God  are  all 
unmerited,  yet  none  of  them  are  made  but  in  and  through  Christ,  and  the 
blessings  which  you  enjoy  are  the  reward  of  his  work  of  obedience.  If 
they  be  not,  why  is  heaven  expected  for  Christ's  sake  ?  "  For  you  are 
begotten  through  a  lively  hope  to  an  inheritance  which  is  incorruptible, 
undefiled,  and  fadethnot  away,  reser"ed  in  heaven  for  those  who  are  kept 
by  the  almighty  power  of  God  through  faith  unto  salvation."  You  ap- 
proach God  in  and  through  Christ  as  the  way,  the  truth,  and  the  life. 
You  rely  upon  his  name  as  the  sure  foundation  of  your  hope.  You  believe 
in  him  to  obtain  mercy  to  pardon,  and  grace  to  help  you  in  every  time  of 
need.  And,  consequently,  before  you  can  enter  into  the  holy  of  holies,  you 
must  be  entirely  clothed  with  the  righteousness  of  Christ,  who  is  the  end  of 
the  law  for  righteousness  to  every  one  who  believeth, — and  we  know  that 
he  who  believeth  hath  not  only  renounced  one  sin,  but  all— that  the  whole 
family  of  vice  is  expelled — and  that  there  is  an  entire  renovation  in  the 
whole  man,  old  things  having  passed  away,  and  all  things  become  new. 

Again,  it  appears  from  Scripture  that  Christ  prepares  a  title  to  heaven 
for  his  people,  which  proves  that  he  has  purchased  them  with  his  own 
blood.  "  Ye  are  bought  with  a  price.''  And  hence  you  see  the  neces- 
sity of  this  exhortation,  "  Feed  the  church  of  God  which  he  hath  pur- 
chased with  his  own  blood."  Christ  hath  purchased  to  himself  a  peculiar 
people,  zealous  of  good  works.  For  he  shall  see  his  spiritual  seed 
born  and  brought  up  in  the  faith,  educated  and  brought  through  in 
the  faith,  and  finally  received  into  glory.  Consequently  we  infer,  that 
if  the  Church  be  the  body  of  Christ,  then  believers  are  the  mem- 
bers. "  If  Christ  be  the  vine,  then  ye  are  the  branches."  "  If  he 
be  the  foundation,  then  ye  are  the  building."  He  hath  redeemed  you 
from  the  bondage  of  sin,  and  reinstated  you  in  the  privileges  of  liberty. 
"  Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath  made  you 


310  FREE  CHURCH  PULPIT. 

free.''  But  for  what  end  and  purpose  did  Christ  purchase  the  church 
to  himself  ?  That  he  might  present  her  as  holy  and  unblameable 
before  his  Father  in  love  ;  and  that  he  might  make  you,  his  people,  kings 
and  priests  unto  God.  And,  therefore,  it  is  expressly  said,  that  when 
he  who  is  your  life  shall  appear,  you  shall  also  appear  with  him  in  glory. 
But  Christ  was  not  exalted  into  heaven,  until  by  his  death  he  had 
sanctified  all  whom  he  represented  for  entering  into  that  glorious  rest. 
And  as  the  High  Priest  of  the  Jews  could  not  enter  into  the  holy  of 
holies  until  he  had  first  sanctified  himself,  and  all  the  people  whom  he 
represented,  by  the  efficacy  of  sacrificial  atonement ;  so  Christ  is  said  to 
be  sanctified  with  his  own  blood.  For  the  Scriptures  always  connect 
together,  as  reason  and  consequence,  as  cause  and  effect,  the  humiliation 
and  sufferings  of  Christ  upon  earth,  and  his  exaltation  and  glorification 
in  heaven.  The  God  of  our  Fathers  raised  up  Jesus  whom  ye  slew  and 
hanged  on  a  tree.  Him  hath  God  exalted  with  his  right  hand  "  to  be  a 
Prince  and  Saviour,  for  to  give  repentance  to  Israel  and  forgiveness  of 
sins.'' 

But,  further,  Christ  hath  entered  into  heaven  through  the  merit  of  his 
sufferings  and  death  to  sanctify  you  in  the  capacity  of  your  representative. 
For  you  are  planted  together  with  Christ  in  the  likeness  of  his  death,  and 
raised  together  with  him  in  the  likeness  of  his  resurrection.  Christ  then 
is  risen  from  the  dead  as  the  first  fruits  of  that  resurrection,  of  which  all 
are  to  partake,  and  therefore,  if  you  rise  not,  neither  is  Christ  raised. 
And  if  Christ  be  not  raised,  your  faith  is  vain,  our  preaching  is  vain,  and 
ye  are  yet  in  your  sins.  For  if  in  this  life  only  ye  have  hope  in  Christ, 
ye  are  of  all  men  the  most  miserable.  But  ye  are  buried  with  him  in 
baptism  unto  death,  and  raised  with  him  unto  newness  of  life  ;  because 
he  is  your  forerunner  and  representative  entered  into  heaven  for  you.  If 
Christ,  then,  who  was  anointed  with  oil  above  measure,  presents  its  streams 
as  issuing  from  him  and  flowing  into  his  members  ;  if  your  union  to 
Christ  be  described  as  implying  the  reception  of  nourishment  from  him,  as 
resembling  the  union  of  the  branch  to  the  stock  ;  if  it  be  portrayed  as  that 
vital  connection  which  subsists  between  the  members  and  the  head  ;  if  it 
be  compared  to  a  sustaining  influence  like  that  of  the  foundation  of  the 
building;  and  if  these  representations  do  respect  your  internal  holiness, — 
then  it  follows  as  a  natural  consequence,  that  he  both  possesses  your 
sanctification  in  his  mediatorial  person  and  communicates  it  to  you.  For 
the  root  has  the  vegetative  juice  which  invigorates  the  branches,  the 
understanding  lias  the  plan  of  operations  which  the  hands  execute,  and  the 
foundation  is  laid  corresponding  to  the  superstructure  to  be  reared.  "  From 
whom  the  whole  body,  fitlj  gether,  and  compacted  by  that  which 

every  joint  supplieth,  according  to  the  effectual  working  in  the  measure 


REV.  THOMAS  HASTINGS.  311 

of  every  part,  maketh  increase  of  the  body  unto  the  edifiying   of  itself 
in  love." 

V.  We  now  proceed  to  make  some  practical  improvement  of  this  sub- 
ject suited  to  your  present  circumstances. 

1st,  The  first  promise  to  fallen  man,  presents  Christ  as  wounding  and 
being  wounded,  and  by  that  means  accomplishing  his  salvation.  The 
promise  to  Abraham  which  preserved  his  faith  and  excited  his  joy 
and  consolation  was,  "  that  in  his  seed  should  all  the  families  of  the  earth 
be  blessed.''  When  the  first-born  of  Israel  was  dedicated  to  the  Lord  as 
the  type  of  him  who  is  the  first-born  of  every  creature,  they  were  sanctified 
by  the  blood  and  death  of  those  victims,  which  have  been  pointed  out  to 
be  the  figure  of  the  real  sacrifice  of  the  Son  of  God.  Abraham  there- 
fore saw  the  Messiah  afar  off  and  was  glad.  Job  could  say  experimentally, 
I  know  that  my  Redeemer  liveth.  The  prophet  Isaiah  sees  him  prolong- 
ing his  days,  and  the  pleasure  of  the  Lord  prospering  in  his  hand.  "  As 
a  lamb  led  to  the  slaughter,  and  as  a  sheep  before  her  shearers  is  dumb, 
so  he  opened  not  his  mouth."  Daniel  also  foresaw  kingdoms  rise  and 
fall,  and  the  present  restoration  of  the  holy  city  overturned,  and  the 
sanctuary  defiled  and  destroyed.  He  saw  the  sacrifice  and  the  obla- 
tion of  Israel  to  cease  for  ever.  And,  notwithstanding  he  also  sees 
an  end  of  sin,  reconciliation  made  for  iniquity,  and  an  everlasting 
righteousness  brought  in,  the  vision  and  the  prophecy  sealed  up,  and  the 
Most  Holy  anointed,  and  the  Messiah  cut  off,  but  not  for  himself.  Then 
the  prophecies  reach  their  fulfilment,  when  the  morning  star  ushers  in  the 
clear  day  of  the  Sun  of  Righteousness.  Hear  the  voice  of  one  crying  in 
the  wilderness,  "  Prepare  y3  the  way  of  the  Lord  ;  make  his  paths 
straight."  Then  John  the  Baptist  fills  the  minds  of  the  people  with  the 
wonders  of  faith  and  love,  saying,  "  I  indeed  baptize  you  with  water  unto 
repentance  ;  but  he  that  cometh  after  me  is  mightier  than  I,  whose  shoe's 
latchet  I  am  not  worthy  to  loose ;  he  shall  baptize  you  with  the  Holy 
Ghost,  and  with  fire.''  At  the  baptism  of  the  Saviour,  a  voice  from  hea- 
ven declared, "  This  is  my  beloved  son,  in  whom  I  am  well  pleased  ;"  and 
John  directs  the  attention  of  his  disciples  towards  him,  and  says,  "  Be- 
hold the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world."  Observe 
him  bleeding  and  dying,  and  see,  flowing  from  his  pierced  side,  blood  to 
pardon,  and  water  to  cleanse  you.  The  sanctified  soul  will  view  him  with 
the  eye  of  faith  as  the  most  agreeable  object,  in  whom  it  takes  peculiar 
delight.  "  Look  unto  me,"  says  he,  "  and  be  ye  saved,  all  ye  ends  of  the 
earth,  for  I  am  God,  and  besides  me  there  is  none  else."  And  Jesus,  with 
the  twelve,  on  the  same  night  in  which  he  was  betrayed,  attends  upon  the 
passover,  where  the  lamb  was  sacrificed,  in  commemoration  of  the  delive- 


312  FREE  CHURCH  PULPIT. 

ranee  from  Egyptian  bondage.  Afterwards  he  takes  bread,  and  sets  it 
apart  from  a  common  to  a  sacred  use,  and  also  the  cup,  saying,  "  This 
cup  is  the  new  testament  in  my  blood,  shed  for  the  remission  of  the  sins 
of  many,"  and  instituted  in  commemoration  of  a  still  greater  deliverance 

a  deliverance  from  a  state  of  sin  and  misery,  and  a  restoration  to  peace, 

comfort,  and  happiness. 

2d,  Your  sanctification  from  the  guilt  of  sin,  by  the  death  of  Christ, 
is  an  honour,  and  a  blessing,  which  he  commands  you  to  keep  in  perpetual 
remembrance.  "  This  do  in  remembrance  of  me."  This  is  your  duty 
here  upon  earth,  to  commemorate  the  dying  love  of  your  crucified  Re- 
deemer, until  you  arrive  at  the  heavenly  Jerusalem,  and  sit  down  at  that 
table  which  shall  never  be  drawn.  "  But  I  say  unto  you,"  said  the  Sa- 
viour, "  I  will  not  drink  henceforth  of  this  fruit  of  the  vine,  until  that  day 
when  I  drink  it  new  with  you  in  my  Father's  kingdom.''  Is  not  the  cup 
of  the  New  Testament  Passover,  then,  filled  with  the  blood  of  a  real  atone- 
ment— the  blood  shed  for  the  remission  of  sin^?  He  was  sacrificed  for  you, 
his  people.  He  is  the  propitiation  for  your  sins  ?  In  him  ye  have  re- 
demption through  his  blood.  He  bore  your  sins  in  his  own  body  on  the 
tree,  and  now  once  in  the  end  of  the  world  hath  he  appeared,  to  put  away 
sin  by  the  sacrifice  of  himself.  He  gave  himself  for  you,  to  redeem  you 
from  all  iniquity,  and  to  grant  unto  you  the  forgiveness  of  all  your  sins, 
according  to  the  riches  of  his  grace.  Hence,  the  death  of  Christ,  which  is 
unlike  to  that  of  every  other  person,  is  delineated  in  every  page  of  the  sa- 
cred volume,  and  is  called  a  satisfaction,  a  sacrifice  for  sin,  and  an  atone- 
ment— a  propitiation,  a  redemption,  and  a  price — and  is  made  the  great 
subject  around  which  the  songs  of  the  Church  militant  and  triumphant 
revolve,  which,  for  ever  ascending,  swell  their  notes  to  the  highest  strains 
of  praise,  "  Alleluia  !  the  Lord  God  omnipotent  reigneth."  This  is  that 
which  brings  heciven  and  earth  into  perpetual  fellowship,  and  one  eternal 
family.  "  For  it  pleased  the  Father  that  in  him  should  all  fulness  dwell ; 
of  whom  the  whole  family  in  heaven  and  earth  are  named." 

Finally,  We  infer  that  the  attention  of  the  righteous  inhabitants 
of  the  universe,  is  engaged  by  the  words  he  has  spoken,  and  the  institu- 
tions appointed — by  the  prophecies  uttered,  and  the  ordinances  insti- 
tuted. And  hence,  to  commemorate  his  death,  another  great  day  of  your 
New  Testament  Passover  is  coming  round.  On  the  next  Lord's-day,  you 
will  have  another  opportunity  of  celebrating  the  wonders  of  redeeming 
love  in  this  holy  ordinance,  which  so  remarkably  illustrates  the  Divine 
justice,  interprets  the  ritual  of  Israel,  and  is  a  key  to  the  predictions  of 
revelation.  It  justifies  the  solemnity  of  your  religious  assemblies,  instructs 
you  to  hear  with  reverence  of  that  blood  of  sprinkling  which  speaketh 


REV.  THOMAS  HASTINGS.  313 

bettor  things  than  that  of  Abel,  and  shows  to  you  the  meaning  of  the  r.ong 
of  the  Church  triumphant,  "  Thou  art  worthy  to  take  the  book,  and  to  open 
the  seals  thereof,  for  thou  wast  slain,  and  hast  redeemed  us  by  thy  blood.'' 
Yes,  0  intending  and  believing  communicant!,  you  must  be  sprinkled 
with  the  blood  of  the  great  sacrifice,  which  was  offered  up  through  the 
eternal  Spirit,  without  spot,  unto  God  ;  that  you  may  be  purged  from  dead 
works  to  serve  the  living  and  true  Cod  ;  and  that  you  may  become  a  royal 
priesthood,  a  holy  nation,  and  a  peculiar  peop'e,  to  show  forth  the  praises 
of  him  who  hath  called  you  out  of  darkness  into  the  marvellous  light  of 
the  gospel.  For  you  shall  in  a  little  time  appear  in  heaven,  among  those 
who  have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb.  Now  may  the  preaching  of  the  everlasting  gospel,  and  the  gospel 
feast,  of  which  you  have  so  near  a  prospect,  prove  effectual,  through  the 
blessing  of  God,  more  and  more,  for  confirming  your  faith,  inflaming  your 
love,  and  enlivening  your  hope,  that  you  may  be  strengthened  and  enabled 
to  pursue  your  journey  through  the  pilgrimage  of  this  world  with  patience 
and  perseverance,  till,  having  passed  through  the  dark  valley  and  shadow 
of  death,  you  arrive  at  the  promised  land  of  rest,  where,  face  to  face,  you 
shall  see  the  Beloved  and  Bishop  of  your  souls,  and  shall  bear  your  part 
in  that  grateful  and  triumphant  song,  "  Unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,  and  made  us  kings  and 
priests  unto  God,  to  whom  be  glory,  power,  praise,  and  dominion  for  ever 
and  ever."     Amen. 


No.  131.— See.  118.  vol.  m. 


(     314     ) 


LECTURE   XVIII. 

THE  CLEANSING  OF  THE  TEMPLE. 

BY  THE  REV.  THOMAS  DYMOCK,  PERTH. 

"  And  the  Jews'  passover  was  at  hand,  and  Jesus  went  up  to  Jerusalem,  and  found  in  the 
temple  those  that  sold  oxen,  and  sheep,  and  doves,  and  the  changers  of  money  sitting  :  And 
when  he  had  made  a  scourge  of  small  cords,  he  drove  them  all  out  of  the  temple,  and  the 
sheep,  and  the  oxen  ;  and  poured  out  the  changers'  money,  and  overthrew  the  tables  :  And 
said  unto  them  that  sold  doves,  Take  these  things  hence  ;  make  not  my  Father's  house  an 
house  of  merchandise.  And  his  disciples  remembered  that  it  was  written,  The  zeal  of  thine 
house  hath  eaten  me  up." — John  ii.  13-17. 

The  event  here  recorded  is  not  to  be  confounded  with  one  of  a  similar 
nature,  which  is  mentioned  by  all  the  preceding  Evangelists.  The 
cleansing  of  the  temple  to  which  they  allude  took  place  on  the  last  oc- 
casion when  our  Saviour  observed  the  passover — this  again  was  on  the 
first — so  that  we  are  to  understand  that  he  acted  in  the  same  way  at 
the  beginning  and  end  of  his  public  ministry ;  showing,  in  regard  to 
the  professing  worshippers  of  God,  how  quickly  and  easily  abuses  con- 
nected with  the  services  of  the  sanctuary  once  reformed  could  be  fallen 
into  again,  and  shewing,  in  regard  to  Christ  himself,  that  he  was  un- 
changeable— that  the  same  zeal  for  the  glory  of  his  heavenly  Father 
which  now  animated  him,  continued  to  glow  in  his  breast  with  equal — 
with  unabated  warmth. 

By  the  time  John  wrote  this  gospel,  the  ancient  sacrifices  and  feasts 
observed  by  the  Jews  in  conformity  with  the  law  of  Moses  had  been 
abolished,  and  in  speaking  therefore  of  the  passover,  which  had  been 
superseded  among  Christians  by  tbe  sacrament  of  the  Lord's  Supper, 
he  calls  it  "  the  Jews'  passover."  At  the  time,  however,  to  which  he 
here  refers,  the  ceremonial  law  was  yet  in  force,  and  therefore  we  find 
Jesus,  whom  "  it  behoved  to  fulfil  all  righteousness" — to  render  to  the 
law  of  God  an  implicit  and  perfect  obedience — we  find  him  going  up 
from  Galilee  to  the  holy  city,  with  the  view,  no  doubt,  of  not  failing  in 
an}*  requirement,  and  most  likely  also  that  he  might  avail  himself  of 
the  opportunity  that  might  there  be  afforded  him  of  advancing  his 
kingdom  among  the  multitudes  that  would  then  be  assembled  in  Jeru- 
salem. The  passover,  as  it  was  then  celebrated,  being  now  abolished, 
ample  of  Christ  in  the  particular  instance  before  us  is  not  literally 


REV.    THOMAS    DYMOCK. 

to  be  followed — the  observance  even  of  any  particular  solemnities  at 
that  season  of  the  year  is  not  binding  on  any  of  his  followers.  The 
time  has  now  come  when  neither  in  Jerusalem  nor  Samaria  only — 
neither  on  Zion  nor  Gerizzim  only — may  men  worship  the  Father.  The 
spiritual  observance  of  the  holy  feast — the  Christian  passover — may  be 
gone  about  with  as  much  solemnity  and  with  as  much  acceptance  at  any 
time  or  in  any  place  where  the  people  of  God  assemble  -  in  spring,  or 
rummer,  or  autumn,  or  winter — under  the  thatched  roof,  or  b}'  the 
mountain's  side — in  the  sequestered  vale,  or  by  the  shore  of  the  sea,  as 
well  as  in  the  most  gorgeous  edifice,  where 

"  Through  the  long-drawn  aisle  and  fretted  vault, 
The  pealing  anthem  swells  the  note  of  praise." 

To  observe  particular  seasons,  therefore,  such  as  Easter  and  the  like, 
or  to  imagine  that  it  is  only  in  certain  places  that  the  public  ordinances 
of  religion  can  be  acceptably  performed,  may  do  for  the  Jewish,  but  not 
for  the  Christian  economy  ;  and  it  is  difficult  to  discover  why  the}',  who 
fancy  themselves  bound  to  observe  any  particular  times  or  seasons,  do 
not  think  themselves  equally  bound  to  observe  all  the  ceremonial  law 
of  Moses.  Be  it  ours  to  rejoice,  that  God  is  a  Spirit,  and  that  all 
worship  him  with  acceptance  who  "  worship  him  in  spirit  and  in  truth.'' 

Our  Saviour  never  entered  either  into  that  part  of  the  temple  called 
the  holy  place,  nor  into  the  holy  of  holies,  inasmuch  as  none  went  into 
the  former  of  these  but  the  priests,  nor  into  the  latter  but  the  high- 
priest  only  once  a-year.  Now,  Christ  was  not  of  the  tribe  of  Levi,  but 
of  the  tribe  of  Judah — therefore  neither  priest  nor  high-priest  in  the 
Jewish  sense.  On  coming,  however,  into  the  outer  court,  called  also  the 
court  of  the  Gentiles,  within  which  was  first  the  court  of  the  Israelites, 
and  afterwards  the  court  of  the  priests,  before  reaching  the  holy  place — 
coming  into  the  first  or  outer  court,  Christ  observed  that  merchandise 
of  various  kinds  was  actually  transacting  within  the  walls.  There  were 
the  sellers  of  oxen  and  sheep  and  doves,  animals  to  be  offered  in  sa- 
crifice to  the  Lord.  Many  of  the  Jews  coming  to  Jerusalem  from  dis- 
tant places,  would  find  it  inconvenient  to  bring  the  required  sacrifices 
along  with  them,  and  must  therefore  provide  themselves  nearer  the 
temple  (according  to  the  law,  'at  Jerusalem,  Deut.  xiv.  24-26).  On 
pretence  of  supplying  sueh,  the  practice  of  selling  within  the  walls 
would  in  all  likelihood  be  attempted  to  be  justified  by  those  engaged  in 
the  traffic,  and  by  the  priests,  whose  gains  would  be  increased  by  the 
price  they  would  receive  as  rent  for  the  ground.  The  pretence  was  fri- 
volous, however,  because,  though  the  market  might  require  to  be  near,  it 
might  yet  have  been  without  the  walls.  In  addition  to  the  dealers  in 
cattle,  there  were  also  changers  of  money.     Judea  being  at  this  time 


316  FREE    CHURCH    PULPIT. 

tributary  to  the  Romans,  the  coin  of  the  Roman  empire  was  current  in 
it,  and  it  was  the  business  of  these  money-changers  to  give  current  for 
foreign  money,  and  to  furnish  the  worshippers  with  half- shekels,  their 
tribute  to  the  temple,  in  exchange  for  Roman  or  other  coin  of  greater 
value,  themselves  receiving  a  profit  on  every  such  transaction. 

From  such  things  taking  place,  Christ  was  led  to  say  that  his  Father's 
house  had  been  made  "a  hou^e  of  merchandise."  In  speaking,  how- 
ever, of  the  same  parties  on  another  occasion  (Mat.  xxi.  13),  he  de- 
clared that  they  had  made  the  temple  "a  den  of  thieves'' — from  which 
expression  we  may  learn  that  avarice  was  gratified,  and  that  fraud  was 
committed,  in  the  deeds  of  which  he  complains.  The  holy  place  was 
profaned — the  place  of  prayer — the  place  which  God  had  chosen  to  set 
his  name  there  ;  and  we  have  little  difficulty  in  believing  that  the 
worldly  and  irreligious  men  who  eould  not  only  insult  and  scandalize 
the  devout  Gentile  proselytes,  by  converting  their  court  into  a  cattle- 
market  and  a  place  for  money-changing — men  who  could  forget  the  re- 
verence due  to  Zion,  in  the  gates  of  which  the  Lord  delighted — we  have 
little  difficulty  in  believing  that,  if  they  dishonoured  God,  they  would 
defraud  man,  just  as  we  are  easily  persuaded  of  them  who  live  in  the 
violation  of  any  one  of  God's  commandments,  that  they  would  commit 
other  sins  to  which  they  were  tempted,  or  for  which  they  had  facilities. 
Now,  the  position  of  these  traffickers  was  favourable  to  the  practice  of 
fraud  and  extortion.  Those  who  sold  the  animals  for  sacrifice,  conniv- 
ing with  a  secular  and  sordid  priesthood,  would  induce  sales  at  exorbi- 
tant prices,  by  alleging  that  the  animals  had  been  already  inspected  by 
the  priests,  and  pronounced  free  from  blemish — not  unlikely  they  would 
assert,  that  if  the  sacrifices  were  purchased  there,  they  would  be  all  the 
more  acceptable  to  God.  Add  to  this,  that  both  they  and  the  money- 
changers might  easily  take  advantage  of  the  necessities  of  the  people, 
having  almost,  if  not  entirely,  in  their  own  hands  commodities  that  were 
essentially  requisite  for  the  worshippers. 

Our  Lord  could  not  look  unmoved  at  such  a  scene  as  this,  where,  in- 
stead of  beholding  devout  and  pious  worshippers,  he  saw  only  an  abo- 
minable commerce  carried  on  by  formal  or  superstitious  professors  en- 
gaged in  an  attempt  to  over-reach  one  another.  "When,  therefore,  "  He 
had  made  a  scourge  of  small  cords,  he  drove  them  all  out  of  the  temple, 
and  the  sheep,  and  the  oxen  ;  and  poured  out  the  changers'  money,  and 
overthrew  the  tables  ;  And  said  unto  them  that  sold  doves,  Take  these 
things  hence  ;  make  not  my  Father's  house  an  house  of  merchandise." 
The  cords  of  which  the  scourge  was  made  were  most  probably  twisted 
rushes  or  reeds — now  used  as  an  emblem  of  authority,  while,  at  the  same 
time,  from  the  very  weakness  and  fragility  of  the  instrument  he  employs.. 


REV.   THOMAS    DYMOCK.  3 17 

we  may  see  more  clearly  that  divine  and  miraculous  power  must  have 
been  put  forth  to  accomplish  his  end.  Here  one  single  individual,  un- 
known and  unaided,  drives  out  from  the  courts  of  the  temple  a  multitude 
of  men,  who  were  strong  in  their  influence  with  the  priests,  long  pos- 
sessed of  their  present  privileges,  united  by  a  common  interest,  whose 
pride  and  avarice,  one  would  think,  would  have  led  them  to  offer  all 
possible  resistance,  with  an  amount  of  cattle  of  which  wo  may  form  some 
idea  by  knowing  what  the  Jewish  historian  tells  us,  that  at  one  passover 
no  fewer  than  two  hundred  and  fifty-six  thousand  and  five  hundred  ani- 
mals were  offered  in  sacrifice  ;  the  men  not  only  retreating  before  Him 
"  who  had  come  suddenly  to  his  temple,"  but  retreating  abashed  and 
confounded,  without  daring  to  utter  a  word  in  their  own  vindication,  or 
make  a  single  attempt  to  retain  their  position.  This  cannot  be  ac- 
counted for  but  by  regarding  it  as  a  miracle.  It  may  be  true  that  the 
consciences  of  the  dealers  reproved  them — it  may  be  true  that  the  Jews 
were  in  expectation  of  the  great  Prophet,  and  knew  not  at  that  time  but 
that  Christ  might  be  he — it  may  even  be  true  that  a  commanding  dig- 
nity in  Christ's  appearance  overawed  the  beholder  ;  but  no  one  of  these 
things  will  of  itself  explain  the  wonderful  proceeding — nothing  but  the 
interposition  of  a  power  above  human  can  account  for  it. 

The  miracle  was  certainly  great,  and  it  was  wrought  in  a  manner  and 
towards  an  end  not  usual  in  the  miracles  of  Christ.  When  he  exerted 
his  divine  power  while  on  earth,  it  was  almost  invariably  in  deeds  of 
mercy  and  benevolence,  and  we  wonder  at  the  appearance  he  here  pre- 
sented. We  can  scarcely  recognise  Him  "who  was  meek  and  lowly  ;" 
"  who  did  not  strive  nor  cry,  whose  voice  was  not  heard  in  the  streets  ;" 
"  who  gave  his  back  to  the  smiters,  and  his  cheeks  to  them  that  plucked 
off  the  hair  ;"  "who  hid  not  his  face  from  shame  and  spitting."  Whence 
then  was  the  change  ?  How  was  it,  that  when  no  personal  insult  or 
injury  could  provoke  him,  even  to  the  utterance  of  a  hard  word,  he  now 
had  recourse  to  this  violent  procedure  ?  Ah  !  it  was  because  the  honour 
of  his  Father  was  at  stake — the  honour  of  Him  in  doing  whose  will  he 
took  delight.  It  was  because  the  temple  was  habitually  profaned — be- 
cause the  world  had  been  carried  within  the  Church — because  there  was 
buying  and  selling,  and  the  practice  of  extortion  and  fraud,  where  the 
hearts  of  men  should  have  been  set  on  God  and  engaged  in  his  service, 
and  whence  no  sound  should  have  proceeded  but  the  voice  of  supplica- 
tion and  the  song  of  praise.  It  was  this  that  fired  him  with  a  holy  indig- 
nation— it  was  this  that  made  the  lightning  of  his  eye  to  be  intolerable 
-even  in  his  abasement — it  was  this  that  made  it  well  that  he  should  be 
angry. 

Does  the  history  of  the  visible  Church  in  every  subsequent  age  de- 


318  FREE    CHURCH    PULPIT. 

monstrate  that  abuses,  gross  as  those  practised  by  the  Jews  at  this 
time,  though  differing  perhaps  in  form,  are  liable  to  creep  into  it — 
abuses  connected  with  government,  and  discipline,  and  ordinances — 
"  false  prophets,  through  covetousness,  with  feigned  words,  making 
merchandise  of  the  people" — men  seeking  and  obtaining  the  priest's  office 
"  for  a  piece  of  bread  ;" — here  the  buying  and  selling  of  patronages  and 
presentations ;  there  the  buying  and  selling  of  indulgences  to  commit 
sin,  and  of  pardon  for  sins  already  committed  ;  here  Cassar's  throne 
erected  within  the  walls  to  the  degradation  and  dishonour  of  the  throne 
of  the  Lord  of  the  temple — the  secular  power  controlling  where  the  word 
and  will  of  God  should  be  the  only  law  ;  and  elsewhere,  nay,  almost 
everywhere,  the  too  indiscriminate  admission  of  persons  into  the  Church 
and  to  the  enjoyment  of  sealing  ordinances  ?  Are  these  things  so  ? 
Then  let  us  remember  that  Christ  has  lost  none  of  his  indignation  on 
account  of  such  sins.  He  is  even  manifesting  his  displeasure  on  ac- 
count of  them.  His  word  and  his  providences  agree  in  shewing  his  will 
concerning  his  Church — just  as  of  old  he  instructed  as  well  as  punished. 
He  said,  "  take  these  things  hence,"  at  the  same  time  driving  out  with, 
the  scourge  of  small  cords.  All  this  he  did  as  Lord  and  Heir  of  his 
Father's  house,  as  King  of  Zion,  on  his  own  responsibility,  and  in  the 
exercise  of  his  own  power.  Let  him  then  be  acknowledged  as  supreme  ; 
and  as  no  partial  reformation  will  satisfy  him — as  he  will  have  every 
abuse  removed,  even  beyond  the  precincts  of  his  temple — let  us  seek  to 
discountenance  all  that  would  offend  him — let  us  be  fellow- workers  with 
him  in  promoting  the  purity  of  Zion — let  it  be  our  desire  and  prayer 
that  our  own  "holy  and  beautiful  house"  may  be  so  freed  from  every 
corruption,  so  purified  by  his  dispensations  towards  it — dispensations 
that  are  gentle  yet  expressive  of  displeasure,  like  the  using  of  the 
scourge  only  of  small  cords — that  God  may  be  glorified  in  us,  and  that 
the  Messenger  of  the  Covenant  may  remain,  where  we  believe  he  now 
is,  within  our  walls. 

Numerous  and  gross  as  may  be  the  abuses  in  the  visible  Church  at 
any  time,  Christ's  power  may  be  seen  to  be  adequate  to  the  removal  of 
them  all.  We  might  have  thought  that  the  Jewish  temple,  at  the  period 
to  which  reference  is  here  made,  was  almost  beyond  purification.  And 
yet  with  what  speed  and  with  what  ease  does  Christ  remove  all  that  waa 
offensive  !  So  now,  if,  on  looking  around,  we  observe  much  heresy,  much 
corruption  in  worship,  and  government,  and  discipline,  and  are  ready 
to  ask,  when  will  the  Church  "  arise  and  shine,  and  put  on  her  beauti- 
ful garments?"  let  us  remember  that  he  who  is  her  King  and  Head 
has  all  power  in  heaven  and  earth,  and  that  when  it  is  his  will,  when  he 
himself  engages  in  the  work,  he  can  effect  the  most  thorough  reforma- 


REV.    THOMAS    DYMOCK.  31 9 

tion,  even  by  the  employment,  as  in  this  instance,  of  very  feeble  and 
apparently  inadequate  instrumentality.  Let  us  seek  to  enlist  him  in 
this  great  object,  that  he  may  "  arise  and  plead  his  own  cause,"  and 
then  shall  his  Church,  purified  and  united,  be  made  to  shine  forth  "  fair 
as  the  sun,  and  clear  as  the  moon,  and  terrible  as  an  army  with  banners." 
But  while  we  may  see  in  this  action  of  our  Lord  his  interest  in  his 
Church  generally — the  holy  jealousy  he  entertains  as  to  its  purity — his 
anger  against  abuses  in  it — and  his  design  to  purify  it  of  these,  though 
it  be  by  the  instrumentality  of  afflictive  dispensations — may  we  not 
gather  from  it  what  more  nearly  concerns  us  as  individuals,  viz.,  his 
displeasure  even  now  at  the  frequenting  of  his  courts  from  improper 
ends,  or  under  the  influence  of  improper  thoughts  and  feelings.  We 
are  aware  that  the  act  has  reference  to  the  Church  as  a  body,  and  that 
the  passage  may  not  therefore  have  literally  any  particular  application 
to  individual  congregations,  or  individual  places  of  worship,  under  the 
Christian  dispensation — neither  do  we  claim  for  our  churches  what  some 
unwarrantably  do  for  theirs,  that  they  are  consecrated  places  ;  but  we 
are  safe  in  asserting  that  they  should  be  entered  for  worship  under  the 
influence  of  holy  desires  and  for  holy  ends,  and  that  the  sins  of  the 
sanctuary  are  very  heinous  and  offensive  in  God's  sight.  To  us  God 
yet  says  of  the  sanctuary,  "  My  house  shall  be  called  the  house  of 
prayer."  Each  professing  worshipper  is  to  reverence  the  sanctuary  as 
being  such.  You  should  regard  it  as  the  "  house  of  God'' — the  place 
where  "  his  glory  and  beauty  are  seen" — where,  though  everywhere 
present,  he  yet  especially  manifests  himself.  You  should  "  reverently  en- 
quire in  his  temple."  You  should  come  to  the  house  of  God  in  obedi- 
ence to  the  Householder — you  should  come  to  behold  him  and  to  meet 
him — to  seek  his  glory  and  to  obtain  his  blessing.  But  it  is  the  "  house 
of  prayer''  also,  and  you  should  see  to  it  that  it  is  a  house  of  prayer  to 
you.  It  is  not  so,  if  you  do  not  pray.  It  is  not  enough  that  you  hear. 
It  is  not  enough  that  one  should  pray  for  all.  All  must  pray.  We 
must  all  join  in  heart,  otherwise  to  as  many  as  fail  in  this,  the  church 
will  not  be  the  house  of  prayer.  Now,  are  none  abusing  this  holy  or- 
dinance of  public  worship  ?  Do  you  remember  on  each  returning  oc- 
casion where  you  come,  and  for  what  end  you  ought  to  come  ?  And 
when  in  the  house  of  God,  are  you  occupied  in  his  worship  ?  are  the 
services  of  the  temple  your  delight  ?  Were  the  Lord  coming,  how 
would  he  find  you  ?  Would  he  find  you  waiting  on  him  ?  Would  he 
find  you  seeking  after  him  ?  Thus  it  maybe  with  some,  but  with  many 
it  is  otherwise.  Are  there  none  whose  look  of  unconcern  and  wandering 
eye  betray  the  listlessness  and  indifference  that  are  within  ?  Are  there 
none  who  bring  the  world  into  the  sanctuary — whose  hearts  even  in  this 


320  FREE    CHURCH    PULPIT. 

holy  place  go  after  their  covetousness — who  are  pondering  schemes  of 
worldly  pleasure  or  profit  while  sitting  before  God  as  his  people  sit  ? 
You  who  act  thus  are  the  buyers  and  sellers  and  money-changers  of  the 
Christian  temple  ;  you  are  in  clanger  of  being  visited  by  the  Lord  of 
the  temple  ;  you  are  in  danger  of  being  called  by  him  to  your  account , 
for  profaned  Sabbaths  and  dishonoured  sanctuaries  ;  and  if  he  was  ter- 
rible even  with  his  scourge  of  small  cords — if  the  abashed  and  dismayed 
multitudes  fled  before  him — oh  !  what  must  be  the  majesty  of  his  ap- 
pearance, when  he  shall  come  in  his  glory,  and  what  the  infliction  of  his 
anger  when  "  he  shall  shut  and  no  man  open,"  and  when  formal  and 
worldly  professors  shall  be  for  ever  excluded  from  his  presence. 

How  great  the  power  which  love  of  gain  exercises  over  them  who  are 
possessed  by  it  !     Here  we  see  it  impelling  the  Jewish  priests,  whose 
professed  reverence  for  the  temple  formed  part  of  that  righteousness  on 
the  ground  of  which  they  expected  to  stand  accepted  before  God,  to  let 
out  this  very  temple  as  a  market-place  ;  and  we  see  it  impelling  the 
traffickers  themselves  to  forget  the  sacredness  of  the  ground  on  which 
they  stood — to  forget  how  near  they  were  to  the  symbol  of  God's  pre- 
sence— to  lose  sight  of  the  worship  of  God  altogether,  in  a  base  attempt 
to  ''  make  gain  of  godliness."      Does  the  bare  mention  of  such  deeds 
shock  the  feelings  of  professing  worshippers  ?     But  the  love  of  gain  has 
lost  none  of  its  force.      It  is  a  passion  that  rages  still,  and  that  is  ex- 
hibited in  no  less  great  enormities.      Does  it  not  lead  multitudes  to 
trample  on  all  the  ordinances  of  religion  ?       Does  it  not  lead  to  the 
neglect  of  the  Bible  and  of  prayer  ?      Is  it  not  the  occasion  of  leading 
many  to  absent  themselves  from  public  worship  and  from  meetings  for 
devotional  exercises  ?     Whence  the  flagrant  desecration  of  the  Sabbath 
in  the  pursuit  of  business — in  the  receiving  and  answering  of  letters — 
in  the  plying  of  railway-trains,  and  of  steam-vessels,  and  of  mail  coaches 
on  this  holy  day  ?     Whence  all  this,  but  that  the  gain  of  Sabbath  dese- 
crators  may  be  advanced  ?   Yes  !   it  is  the  very  same  spirit  that  actuated 
the  cattle-dealers  and  the  money-changers  of  old — the  spirit  that  made 
them  to  prefer  their  merchandise  to  their  religion,  to  serve  mammon 
rather  than  God  ;  nay,  to  serve  mammon  at  the  expense  of  God's  ho- 
nour, to  put  the  god  of  the  world  before  the  God  of  the  Bible.      Every 
act  by  which  a  requirement  of  God  is  set  aside  or  trampled  upon,  and 
by  which  dishonour  is  done  to  him  or  his  law,  in  order  that  worldly 
ends  may  be  served— every  such  act  is  a  direct  imitation  of  the  parties 
here  offending.     It  is  the  same  Lord  to  whom  the  insult  is  offered.    He 
resents  the  insult  as  keenly  as  he  did  of  old,  and  if  he  does  not  for  a  time 
visibly  interpose  in  the  execution  of  his  judgments,  he  will  nevertheless 
come  ere  long  to  all.      He  may  come  suddenly,  and  in  the  end  it  will . 


REV.    THOMAS    DYMOCK.  321 

be  seen  that  all  shall  be  excluded  from  the  courts  of  the  heavenly  Zion 
"  that  defileth,  or  worketh  abomination,  or  maketh  a  lie.  " 

The  heart  of  each  believer  is  already  the  temple  of  God,  and  the 
heart  of  every  individual  is  claimed  by  him  for  this  end,  to  be  dwelt  in 
by  his  Spirit,  "  My  son,  give  me  thine  heart."  Ye  who  are  his  people 
beware  of  defiling  this  temple.  Beware  of  entertaining  and  harbouring 
thoughts,  or  of  cherishing  desires,  which  are  inconsistent  with  your  state 
as  believers.  If  corruptions  once  subdued  return  upon  you — if  the 
power  of  sin  rises  within  you — if  you  have  become  worldly  and  polluted 
— let  your  earnest  prayer  be,  "  Wash  me  throughly  from  mine  ini- 
quity, and  cleanse  me  from  my  sin.''  Seek  that  God  by  his  word  and  pro- 
vidences may  sanctify  you  wholly.  Nay,  let  it  be  your  wish  that  rather 
the  Lord  should  visit  you  with  his  rod  than  that  your  heart  should  be 
filled  with  such  wickedness  as  is  fitted  to  drive  himself  away  from  you . 
You,  again,  to  whom  the  Lord  has  not  yet  come,  let  me  exhort  to  invite 
him  to  take  up  his  abode  within  you.  Where  he  does  not  reign,  Satan 
has  bis  seat.  Would  you  leave  off  the  service  of  the  world  and  of  sin  ? 
Are  you  willing  to  be  made  pure  ?  Come  to  Jesus.  The  devil  will 
own  no  other  authority  than  his  who  drove  the  traffickers  from  the 
temple.  No  other  can  cleanse  you.  No  other  can  save  you.  But, 
coming  to  him,  he  will  deliver  you ;  he  will  "  come  in  and  sup  with 
you  ;"  and  he  will  make  you  a  pillar  in  the  heavenly  temple  not  made 
with  hands,  where  carnality,  and  temptation,  and  sin  can  never  enter. 

The  disciples,  no  doubt  amazed  at  the  proceedings  which  they  now 
witnessed  in  the  temple,  and  struck  with  the  difference  in  the  demeanour 
and  doings  of  Christ  from  what  they  had  been  wont  to  observe,  would 
for  a  time  be  altogether  at  a  loss  how  to  explain  it.  On  reflection, 
however,  a  passage  occurred  to  their  minds  from  the  Old  Testament 
Scriptures  which  threw  light  on  what  was  otherwise  inexplicable.  In 
the  1 7th  verse  it  is  said,  they  "remembered  that  it  was  written,  the 
zeal  of  thine  house  hath  eaten  me  up." 

These  words  are  to  be  found  in  the  sixty-ninth  Psalm,  and  if  we  see 
that  they  recurred  most  seasonably  to  the  minds  of  the  disciples,  let  us  see 
also  from  their  experience  the  propriety  of  our  searching  the  Scriptures, 
and  bearing  on  our  memories  the  words  of  inspired  truth.  Had  they  dis- 
regarded the  Old  Testament  writings,  as  too  many,  although  they  have 
the  opportunity  of  attending  to  them,  disregard  both  the  Old  and  New 
Testaments,  they  would  have  continued  in  doubt  or  in  ignorance  in  re- 
gard to  the  explanation  of  the  important  event  that  had  just  taken 
place.  And  such  is  the  ignorance  of  all  who  know  not  the  Scriptures, 
which  alone  can  "make  them  wise  unto  salvation." 

We  are  not  to  wait  till  we  imagine  that  we  have  a  full  spiritual  per- 


322  FREE    CHURCH    PULPIT. 

ception  of  Bible  truths,  before  we  get  them  imprinted  upon  our  memory. 
It  is  plain  that  the  disciples  had  read  these  words  often  before,  and 
that  it  was  not  till  now  they  learned  their  real  import.  What  an  ar- 
gument for  early  inculcating  on  the  minds  of  the  young  the  contents  of 
God's  word  !  Some  would  have  them  left  untaught,  until  they  could  com- 
prehend the  meaning  of  all  that  they  read  or  commit  to  memory.  But 
let  us  see  from  this  passage,  that  the  seed  is  to  be  early  sown,  and  that 
in  God's  time  and  way  it  may  be  expected  to  take  root  downward,  and 
bear  fruit  upward.  And  how  should  the  young  themselves  be  encou- 
raged from  this  instance  to  treasure  up  the  very  words  of  Scripture  in 
their  memory,  in  the  hope  that  what  they  "  know  not  fully  now,  they 
shall  know  hereafter" — that  the  Spirit  and  the  providence  of  God 
will  bring  to  light  what  now  appears  to  be  dark,  and  mysterious,  and 
unintelligible. 

How  often  is  it  with  the  people  of  God,  as  it  was  with  the  disciples 
on  the  present  occasion  !  In  their  enlarging  experience,  they  come  to 
see  a  force  and  a  beauty  in  the  language  of  inspiration,  to  which  before 
they  were  entire  strangers.  It  becomes  a  wonder  to  them  that  their 
eyes  had  been  so  long  holden,  and  that  they  could  hear,  and  read,  and 
repeat  portions  of  Scripture,  without  seeing  in  them  what  appeared 
afterwards  so  manifest.  The  way,  too,  in  which  the  light  comes  to  be 
thrown  on  Scripture,  is  very  often  just  as  was  in  this  case,  viz.,  by  ob- 
serving the  doings  of  Christ.  It  was  his  act  that  recalled  and  explain- 
ed the  verse  in  the  sixty-ninth  Psalm  to  the  disciples.  So  it  is  often 
by  observing  the  acts  of  Christ  in  his  holy  providence,  even  now,  that 
we  come  to  have  "  the  eyes  of  our  understandings  opened  to  see  the  won- 
ders of  his  law."  This  holds  true,  both  as  it  respects  his  public  and 
more  private  dispensations.  How  often  do  his  afflictive  dispensations, 
for,  instance,  show  to  his  people  the  point  and  application  of  statements 
and  promises  in  the  Word  !  And  to  bring  forward  what  must  be  known 
to  all,  how  often,  during  these  late  years,  in  the  events  that  have  be- 
fallen us  as  a  Church,  have  saints  been  constrained  to  say,  that  Psalms 
and  other  portions  of  Holy  Writ,  have  been  read  by  them  with  double 
emphasis,  and  have  been  seen  by  them  to  be  more  pregnant  with  mean- 
ing and  application,  than  before  they  could  have  conceived  !  How 
often  have  they  remembered,  like  the  disciples,  that  thus  and  thus  "  it 
had  been  written  !" 

And  if  the  works  of  Christ  reflect  light  upon  his  word,  it  may  as 
truly  be  asserted  that  the  right  understanding  of  his  word,  leads  us  to 
admire  and  acquiesce  in  his  works.  The  cleansing  of  the  temple,  when 
imperfectly  understood,  may  have  appeared  to  the  disciples  to  have 
b3en  a  harsh  and  severe  procedure  ;  but  the  remembrance  of  Scripture 


REV.    THOMAS    DYMOCK.  323 

removed  their  doubt  and  darkness,  calmed  their  troubled  breasts,  and  no 
word  of  murmuring,  or  disquietude,  or  alarm  escaped  their  lips. 
Would  we  acquiesce  in  his  dealings  ?  Would  we  be  still  and  adore,  even 
when  his  judgments  are  abroad  ?  Would  we  see  his  faithfulness,  and 
truth,  and  mercy  in  every  dispensation  ?  Then  let  us  look  on  provi- 
dences in  the  glass  of  the  Word.  Let  us  see  his  motives  and  designs 
in  all  he  does,  even  when  his  hand  is  raised  to  smite.  Then  shall  we 
say,  "  It  is  the  Lord,  let  hiin  do  what  scemeth  good  in'his  sight." 
"Great  and  marvellous  are  thy  works,  Lord  God  Almighty;  just  and 
true  are  thy  ways,  thou  King  of  saints." 

The  words  quoted  from  the  sixty -ninth  Psalm,  were  primarily  used  by 
David.  In  one  sense  they  were  applicable  to  himself,  but  they  only  met 
their  complete  fulfilment  in  Him,  of  whom  David  was  but  a  type — the 
Son  and  Lord  of  David.  It  was  in  Christ  emphatically,  that  there  was 
the  zeal  of  God's  house.  Zeal  implies  intensity  of  affection  for  some 
object,  manifesting  itself  in  an  earnest  regard  for  the  honour  and  in- 
terest of  the  object  loved,  and  so,  also,  in  opposing  whatever  is  contrary 
to  the  object.  Now,  God  was  the  object  of  the  Saviour's  love,  and  his 
zeal  was  shown  in  a  regard  to  his  honour.  He  was  zealous  in  all  that 
concerned  God — He  sought  his  glory  in  every  thing — it  was  his  meat 
and  drink  to  do  God's  will.  Here,  however,  it  is  zeal  of  God's  house, 
or,  zeal  for  God's  house,  that  is  spoken  of,  confining  it  chiefly  to  what 
was  connected  with  the  worship  or  service  of  God  in  the  temple.  From 
his  zeal,  he  was  grieved  and  enraged  at  the  profanation  that  he  found 
prevalent,  and  led  to  seek  and  accomplish  its  purification.  This  zeal 
was  so  great,  that  Christ  had  said  in  prophecy,  "  it  hath  eaten  me  up." 
It  was  to  purchase,  to  reform,  and  purify  and  perfect  the  Church  that  he 
had  come — it  was  the  great  end  he  had  ever  in  view — it  was  for  this  he 
humbled  himself — for  this  he  denied  himself — his  strength  and  spirits  were 
employed  and  spent  in  it.  His  zeal  for  the  house  of  God — his  earnest 
desire  for  its  honour,  "glowed  like  a  secret  flame  in  his  bosom;''  it 
must  either  get  vent,  or  it  would  consume  and  overwhelm  him  ;  and, 
at  last,  like  the  Divine  fire  that  fell  on  the  sacrifices  of  old  and  burned 
them  up,  it  led  him  to  give  his  soul  an  offering  for  sin,  that  the  glory 
of  his  heavenly  Father  rSight  be  displayed  in  the  salvation  of  sinners. 

The  disciples  saw  how  extremely  applicable  to  Christ,  the  Son  of 
David,  the  phrase  was  in  the  case  before  us.  They  said  within  them- 
selves, as  it  were,  "  We  have  heard  of  the  zeal  of  God's  house  eating 
one  up,  but  now  our  eye  seeth  it."  What  holy  grief  and  indignation 
must  at  this  time  have  appeared  in  the  countenance  of  Jesus !  His  zeal  for 
the  ordinances  of  God,  had  been  manifested  in  other  ways,  and  at  other 
times.     It  appeared  in  His  waiting  upon  them,  delighting  in  them,  ex- 


324  FREE    CHURCH    PULPIT. 

citing  others  to  an  attachment  for  them,  but,  on  this  occasion,  it  especi- 
ally led  him  to  reform  and  purify.  What  a  high  and  holy  example  to 
the  ministers  of  religion  !  In  the  removal  of  all  abuses,  in  the  fulfil- 
ment of  their  ministry  in  all  its  parts,  his  motives  are  to  be  ours — zeal  for 
the  honour  and  glory  of  God — a  desire  that  his  worship  should  be  pure, 
such  as  he  can  himself  approve — a  seeking  to  promote  whatever  hon- 
ours God,  and  a  hatred  of  all  that  dishonours  him.  This  is  the  only 
true  principle  of  reformation,  the  only  zeal  that  is  according  to  know- 
ledge. 

Let  not  ministers  alone,  but  all  who  profess  to  love  the  Lord,  be  fired 
with  zeal  for  his  glory,  avoiding  sin  in  ourselves,  discountenancing  and 
condemning  it  in  others,  according  to  our  circumstances  and  position, 
aiming  after  and  praying  for  the  preservation  of  God's  ordinances  in 
purity,  planning  and  employing  means  to  promote  the  universal  coming 
of  Christ's  kingdom  among  men.  Oh,  how  little  is  there  of  such  zeal 
as  this  !  How  little  grief  for  the  dishonour  done  to  God  in  abounding 
iniquity  !  How  few  feel  it  as  a  sword  within  their  bones,  when  His 
name,  and  word,  and  ordinances  are  profaned  !  How  little  love  for 
his  courts  !  How  little  care  for  the  purity  of  his  house  !  Whence  all 
this  lukewarmness  ?  Whence  is  it  that  so  many  are  neither  cold  nor 
hot  ?  Is  not  this  the  reason  that  few  can,  like  Christ,  call  the  house  of 
God/'  my  Father's  house.''  Yes;  this  is  the  explanation  of  the  prevail- 
ing indifference — the  want  of  sonship,  and  so  the  want  of  filial  love  to 
God,  which  originates  zeal  for  his  house.  Seek  the  dignity — seek  the 
happiness  of  being  God's  adopted  children,  and  experiencing  these,  you 
will  feel  yourself  willing  to  spend  and  be  spent  in  his  service. 

You  who  are  already  his  :  live  in  remembrance  of  your  relationship 
towards  him.  If  you  would  feel  when  the  reputation  or  honour  cf 
earthly  parents  is  concerned — if  you  would  resent  any  affront  offered  to 
them,  or  rejoice  in  what  pleased  them,  and  promoted  their  credit  among 
men,  how  much  more  should  you  feel  what  concerns  your  heavenly 
Father  !  How  should  it  be  your  aim  to  live  to  him,  and  not  to  your- 
self? How  should  you  grieve  because  of  sin,  and  long  for  the  time 
when  "  the  glory  of  the  Lord  shall  fill  the  whole  earth  ?''  Let  the  mind 
of  him  who  is  your  elder  Brother,  be  ever  seen  in  you,  and  rejoice  that 
the  Messenger  of  the  Covenant  will  yet  so  come  to  his  temple — that  he 
will  so  refine,  and  so  purify,  that  thenceforth  "the  offering  of  Judah 
and  Jerusalem  shall  be  pleasant  unto  the  Lord,  as  in  the  days  of  old,  and 
as  in  former  years." 


(    325    ) 


LECTURE    XIX. 

THE  SINS  OF  THE  SCRIBES  AND  PHARISEES. 

BY  THE  REV.  WILLIAM  WILSON,  CARMYLE. 

But  woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  shut  up  the  kingdom  Of  hea- 
ven against  men  ;  for  ye  neither  go  in  yourselves,  neither  suffer  ye  them  that  are  entering  to 
go  in.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  devour  widows'  houses,  and 
for  a  pretence  make  long  prayer:  therefore  ye  shall  receive  the  greater  damnation.  Woe 
unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  compass  sea  and  land  to  make  one  pro- 
selyte, and  when  he  is  made,  you  make  him  twofold  more  the  child  of  hell  than  yourselres. 
— Matthew  xxiii.  13-15. 

The  Scribes  were  doctors  of  the  law,  who  read  and  expounded  the 
Scripture  to  the  people.  They  were  possessed  of  the  key  of  knowledge, 
and  occupied  the  seat  of  Moses. 

The  Pharisees  were  a  kind  of  separatists  among  the  Jews,  as  their  namo 
indeed  denotes.  They  were  signalized  by  their  great  zeal  for  the  tradi- 
tions of  the  elders  ;  by  the  strictness  with  which  they  kept  minute  ceremo- 
nial observances ;  by  an  affectation  of  peculiar  sanctity,  which  was  dis- 
played even  in  the  manner  of  their  dress ;  and  by  the  unqualified  spirit  of 
self-righteousness  and  spiritual  pride  by  which  they  were  animated. 

When  Jesus  speaks  to  these  men,   he  no  longer  wears   his  wonted 
aspect.     His  language  is  not  that  of  compassion  and  tenderness,    but 
of  stern  denunciation.      "  Woe  unto   you,    scribes  and  Pharisees,   hy- 
pocrites !     Ye  fools  and  blind,  ye  are  like  unto  whited  sepulchres,  which 
indeed  appear  beautiful  outward,  but  are  within  full  of  dead  men's  bones, 
and  of  all  uncleanness.     Ye  serpents,  ye  generation  of  vipers,  how  can  ye 
escape  the  damnation  of  hell."     Such  denunciations  would  have  been  less 
remarkable  from  the  mouth  of  some  stern  prophet  of  wrath  sent  to  warn 
a  guilty  world ;  but  they  are  very  awful  as  uttered  by  the  Prince  of  Peace. 
He  who  could  say  to  the  woman  taken  in  adultery,  "  neither  do  I  con- 
demn thee,  go  and  sin  no  more" — he  whose  charities  were  so  ample  as  to 
give  utterance  to  the  invitation,  "  come  unto  me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  rest" — he  who  was  sent  to  seek  and 
to  save  the  lost,  whose  ear  was  open  to  every  complaint,  whose  heart  was 
touched  with  sympathy  for  every  sorrow,  who  went  about  continually  do- 
ing good,  who  invited  and  was  followed  by  publicans  and  sinners,  who 
was  the  personation  of  mercy  and  love — he  has  no  word  of  forgivenness 
No.  1S2.-*-Lec.  19.  vol.  in. 


326  FREE   CHURCH   PULPIT. 

or  of  comfort,  or  even  of  exhortation,  to  these  men.  He  only  speaks  to 
them  of  unutterable  woe.  Their  doom  is  already  fixed.  They  had  re- 
fused to  know  the  things  that  belonged  to  their  peace,  and  now  they  are 
hid  from  their  eyes.  There  is  nothing  in  the  future  for  them  but  woe, 
ever,  and  for  ever — the  damnation  of  hell. 

It  is  important  that  Jesus  should  be  presented  to  us  under  these  two 
aspects,  of  forgiving  mercy  and  of  relentless  wrath,  in  order  to  stimulate 
hope  and  to  repress  presumption.  He  is  able  and  willing  to  save  to  the 
uttermost ;  the  chief  of  sinners  may  be  rescued  by  him  from  deserved 
wrath  ;  those  that  come  he  will  in  nowise  cast  out ; — but  by  this  very 
display  of  infinite  mercy  he  seals  the  condemnation  of  those  who  will  not 
come.  While  God  reveals  in  Christ  his  love,  he  also  reveals  his  holiness 
and  justice.  When  Jesus  stood  in  the  room  of  sinners,  it  was  impossible 
the  cup  of  wrath  should  pass  from  him,  and  it  must  be  poured  out  upon 
all  who  have  not  sought  and  found  refuge  in  him. 

In  the  text  Jesus  proceeds  to  indicate  the  grounds  of  that  woe  he  had 
denounced  upon  the  scribes  and  Pharisees.  He  points  out  to  the  people 
the  crimes  with  which  they  were  chargeable,  and  the  hypocrisy  of  their 
conduct.  It  is  worthy  of  notice,  that  he  does  not  content  himself  with 
speaking  to  the  guilty  parties  alone.  He  unveils  their  character  before 
the  face  of  the  world.  His  words,  as  stated  at  the  commencement  of  the 
chapter,  are  spoken  to  the  multitude,  and  in  their  presence.  The  position 
of  the  parties  rendered  this  necessary.  They  were  deceiving  the  people 
by  their  pretences,  and,  therefore,  the  people  must  be  warned  against 
them.  Here,  then,  we  have  an  example  to  guide  us  in  the  reproof  of 
sin.  Whatever  kind  of  dealing  may  be  proper  in  the  case  of  private 
parties,  when  the  guilt  attaches  to  public  characters,  and  especially  to 
public  teachers,  they  are  neither  to  be  let  alone  nor  privately  censured. 
The  people  must  be  warned  against  their  errors,  and  for  this  end  the  vi- 
ciousness  of  their  principles,  and  the  hypocrisy  and  selfishness  of  their 
character,  must  be  fully  exposed.  The  Pharisees  engaged  in  most  of  their 
religious  acts  that  they  might  be  seen  of  men  ;  and  it  was  nothing  more 
than  an  act  of  simple  justice  to  enable  men  to  see  them  as  they  actually 
were.  The  same  thing  is  true  of  all  pretenders  in  religion.  Truth  and 
justice,  and  love  for  the  souls  of  men,  alike  demand  that  such  pretences 
should  be  made  manifest. 

The  first  charge  adduced  against  the  scribes  and  Pharisees  in  the  text 
is,  that  they  shut  up  the  kingdom  of  heaven  against  men — that  they 
neither  entered  into  it  themselves,  nor  suffered  those  who  were  entering 
to  go  in.  No  charge  against  a  class  of  public  teachers  of  religion  could 
be  more  grave  and  solemn  than  this.  The  very  purpose  of  religious  in- 
struction is_to  open  up  to  men  the  kingdom  of  heaven,  and  to  incite  them 


REV.    WILLIAM    WILSON.  327 

to  press  into  it.  When,  therefore,  it  is  alleged  of  these  teach ers  that 
they  shut  up  that  kingdom,  they  are  not  only  accused  of  neglecting  the 
great  designs  of  their  office,  and  failing  to  perform  the  very  thing  they 
were  set  apart  to  accomplish,  but  they  are  charged  with  utterly  pervert- 
ing the  objects  after  which  they  were  bound  to  aim  ; — they  not  only  failed 
to  open,  but  employed  their  energies  to  shut  the  kingdom  of  heaven 
against  men. 

When  the  question  is  put,  what  methods  did  they  take  to  accomplish  this? 
the  easiest  and  perhaps  the  most  natural  answer  would  be,  that  it  was  by 
their  extraordinary  strictness  and  outward  purity.  The  Pharisees  are' 
uniformly  set  before  us  in  the  gospels,  as  men  who  stood  apart  from  the 
grosser  vices  of  the  age.  They  fasted  often — made  broad  their  philac- 
teries — were  frequent  in  prayer  in  public  places — and  gloried  in  the  mul- 
titude of  their  alms-deeds.  The  mass  of  the  people  were  regarded  by 
them  as  little  better  than  heathens.  They  abjured  the  society  of  such 
men ;  and  one  special  ground  of  offence  against  Jesus  was,  that  he  did 
not  imitate  them  in  this  respect.  It  might  be  readily  presumed,  then, 
that  by  such  austerities  as  marked  their  outward  conduct,  they  rendered 
religion  altogether  so  repulsive  as  to  deter  the  common  people  from  in- 
quiring into  its  claims,  rather  than  to  invite  them  to  submit  themselves  to 
its  authority.  Thus,  it  may  be  supposed,  they  shut  up  the  kingdom  of 
heaven  against  men. 

It  is  notorious  that  such  an  accusation  as  this  has  been  always  prefer- 
red against  the  pure  ministers  of  a  pure  religion.  Wherever  the  Word 
of  God  has  been  proclaimed  in  its  fulness — the  humbling  doctrines  it  con- 
tains made  manifest — the  holiness  of  God  and  the  utter  depravity  of  man 
declared — it  has  been  imagined  that  the  old  crime  of  the  Pharisees  has 
been  acted  over  again,  and  that  such  teachers  are  guilty  of  shutting  up 
the  kingdom  of  heaven  against  men.  In  particular,  in  our  own  day,  and 
in  our  own  land,  this  accusation  has  been  brought  against  the  Free  Church, 
whose  people  and  ministers  have  been  broadly  denounced  as  Pharisees. 
This  accusation  has  been  chiefly  grounded  on  the  knowledge  and  belief 
that  the  Free  Church  has  manifested  a  peculiar  strictness  both  in  her  doc- 
trine and  administration  ;  that  she  has  excluded  from  her  communion  men 
of  impure  life  ;  and  in  her  teaching  represents  the  way  to  heaven  as  very 
narrow.  Such  an  accusation,  however,  it  is  plain,  cannot  properly  be 
laid  against  her,  unless  it  can  be  proved  that  she  represents  the  way  to 
heaven  as  straiter  than  God  has  made  it,  and  that  she  refuses  to  own  as 
disciples  of  Jesus  those  whom  Jesus  himself  would  rejoice  to  acknowledge. 
The  duty  of  the  minister  is  to  declare  the  truth  as  he  finds  it  in  the  Bible, 
and  to  act  upon  the  directions  he  has  there  received.  In  thus  preaching 
and  acting,    however,    many  may  be  shut   out   from  the  kingdom   of 


328  FREE   CHURCH   PULPIT. 

heaven ;  it  is  not  he  who  has  closed  its  gates  against  them,  hut  God  him- 
self. 

But  the  supposition  is  very  far  from  being  correct,  that  the  Pharisees 
were  accused  of  shutting  the  kingdom  of  heaven  against  men  by  the  strict- 
ness and  austerity  to  which  they  pretended.     We  shall  discover  the  real 
grounds  of  the  accusation  by  comparing  the  test  with  the  parallel  passage 
in  the  gospel  according  to  Luke.     It  is  there  said,  Luke  xi.  52,  "  Woe 
unto  you  lawyers,  for  ye  have  taken  away  the  key  of  knowledge :  ye  enter 
not  in  yourselves,  and  them  that  were  entering  in  ye  hindered."     The 
way,  then,  in  which  they  shut  the  kingdom  of  heaven  against  themselves 
and  others,  was  by  taking  away  the  key  of  knowledge.     This  key  had 
been  put  into  the  hands  of  the  scribes,  or  lawyers,  that  they  might  use  it 
for  the  display  of  all  the  treasures  of  Divine  wisdom  and  knowledge ;  this 
key  they  had  taken  away.     It  was  the  instrument  by  which  the  king- 
dom of  heaven  was  to  be  opened  to  men  ;  and  by  taking  it  away  they  had 
shut  the  gates  and  kept  out  both  themselves  and  their  blinded  followers. 
When  we  regard  the  accusation  in  this  light,  we  can  scarcely  fail  to 
bring  it  home  in  all  its  severity  to  the  Papal  Church,  as  the  representa- 
tive, under  the  Christian  dispensation,   of  ancient  pharisaism.      That 
Church  has  denied  the  use  of  the  Bible  to  the  people,  and  has  thus  taken 
away  the  key  of  knowledge.     Its  priests,  instead  of  declaring  the  whole 
counsel  of  God,  present  to  men  a  series  of  imposing  traditions.     They 
have  shut  up  the  kingdom  against  themselves,  and  those  that  are  entering 
in  they  hinder.     If  any  of  the  people  discover  a  Bible,  read  it,  and  begin 
to  apprehend  its  truths,  he  is  prevented  by  the  most  stringent  means  from 
prosecuting  his  inquiries.     He  is  deprived  of  the  Bible,  and  deterred  from 
the  paths  of  Divine  knowledge  by  the  most  terrible  threatenings.    Hence 
Popery  is  a  kingdom  of  darkness,  and  superstition,  and  cruelty.     They 
have  followed  in  the  footsteps  of  the  Pharisees,  and  have  outdone  them. 
And  if  in  the  New  Testament  we  find  the  most  awful  denunciations  of 
Divine  wrath  reserved  for  those  who,  among  the  Jews,  obscured  the 
light  of  heaven,  and  shut  men  up  in  the  dark  dungeons  of  superstition 
and  ignorance, — so  also,  in  its  prophetical  language,  we  find  a  reserva- 
tion of  the  full  phials  of  the  Divine  indignation  to  be  poured  forth  upon 
their  modern  representatives.     The  doom  of  Babylon  is  the  great  theme 
in  the  future  history  of  the  earth  ;  and  this  is  the  heaviest  charge  against 
her,  as  of  old  against  the  Pharisees,  that,  sitting  in  the  temple  of  God, 
she  hath  exalted  herself  above  all  that  is  called  God, — that  she  hath 
shown  herself  to  be  God,  in  presuming  to  withdraw  from  men  his  testi- 
mony and  to  substitute  her  own.     This  is  the  foundation  of  the  whole 
popish  system.     It  demands  not  only  that  men  should  receive  the  tra- 
ditions of  which  it  is  composed,  but  even,  when  the  Word  of  God  is  in 


REV.   WILLIAM   WILSON.  329 

question,  it  denies  that  there  is  any  reason  for  believing  it,  excepting 
the  testimony  of  the  Church.  And  thus,  so  far  as  the  truths  of  the 
Bible  are  known  at  all,  they  are  made  to  rest,  not  on  Divine,  but  on 
human  authority.  God  is  not  permitted  to  utter  his  voice  to  men  at  all ; 
the  Church  interposes,  and  pretends  that  it  is  her  authority  alone  that 
can  give  power  and  sanction  to  the  Word  of  God. 

We  have  said  that  the  Romanists  have  outdone  the  Pharisees.  We 
perceive  them  both  travelling  on  the  same  road,  and  both  lying  under 
the  dark  cloud  of  the  same  woe ;  but  the  Pharisee  stands  still  when  he 
has  reached  a  certain  stage  of  advancement,  the  Romanist  presses  on  to 
the  end  of  the  journey.  Romanism  is  Pharisaism  perfected.  We  may 
expect,  however,  to  find  in  the  history  of  Christianity  various  less  per- 
fect forms  of  the  same  evil,  and  to  detect  the  Pharisee  under  the  mask 
of  other  and  less  hated  names.  In  order  to  this,  let  us  endeavour  to 
ascertain  the  precise  position  of  the  Pharisee,  and  the  place  which  he 
assigned  to  the  Word  of  God.  Let  us  observe  how  he  used  the  key  of 
knowledge,  and  by  what  precise  instrumentality  he  shut  up  the  kingdom 
of  heaven  against  men. 

The  Pharisees  did  not  deny  men  the  use  of  the  Bible.  They  did 
not  conceal  the  knowledge  of  its  contents.  The  people  heard  it  read 
from  year  to  year  in  their  synagogues.  It  was  explained  to  them,  and 
their  attention  solicited  to  its  truths.  How,  then,  could  it  be  said  that  they 
had  taken  away  the  key  of  knowledge  ?  The  answer  to  the  question  is 
to  be  found  in  the  fact,  not  that  they  withheld  the  word  of  God,  but 
that  they  made  the  commandment  of  God  of  none  effect  by  their  tradi- 
tion. They  refused  to  acknowledge  the  fact  that  God  is  the  only  teacher 
and  director  of  his  Church.  They  added  to  his  word  instructions  of 
their  own.  And  in  thus  teaching  for  doctrines  the  commandments  of 
men,  they  made  their  whole  worship  vain.  This  was  the  error  and  the 
crime  of  the  Pharisees.  The  commandments  of  men  were  made  by  them 
of  at  least  equal  authority  with  the  commandments  of  God.  Hence, 
though  the  word  of  God  was  retained,  it  became  ineffectual,  and  their 
worship  being  corrupted  by  the  admixture  of  what  was  human,  became 
altogether  vain.  It  is  not  difficult  to  perceive  how  such  results  neces- 
sarily follow  from  a  submission  to  the  commandments  of  men  in  what 
relates  to  the  service  of  God.  In  receiving  such  commandments,  God 
and  man  are  brought  upon  the  same  level.  It  may  be  that  man  is  ele- 
vated above  his  true  position,  but  it  must  follow  that  God  is  ejected 
from  bis  throne.  The  Divine  authority,  if  it  is  to  be  preserved  at  all, 
must  stand  apart  from  and  be  superior  to  all  other  authority.  The 
claims  of  God  are  paramount,  and  so  soon  as  they  cease  to  be  so,  they 
cease  to  be  Divine.    In  other  words,  God  is  no  longer  God — his  worship 


330  FREE  CHURCH  PULPIT. 

is  rendered  vain — and  his  commandments  become  of  none  effect.  Thus 
the  key  of  knowledge  is  altogether  taken  away,  and  the  kingdom  of 
heaven  is  shut  against  men. 

In  this  estimate  of  the  Pharisaic  crime,  it  is  plainly  of  no  conse- 
quence what  were  the  peculiar  traditions  by  which  such  results  were 
accomplished.  The  crime  is  not  one  of  degree  or  of  outward  circum- 
stances. The  fact  of  their  teaching  for  doctrines  the  commandments  of 
men,  constitutes  the  essence  of  their  sin.  It  is  not  material  to  inquire 
how  many  commandments  of  men  they  dignified  by  an  equality  with 
the  authority  of  God,  nor  what  the  nature  of  these  commandments  were. 
The  fact  that  the  commandments  of  men  occupied  such  a  place  at  all 
vitiated  their  whole  doctrine  and  worship,  deprived  men  of  the  key  of 
knowledge,  and  shut  up  the  kingdom  of  heaven  against  them.  Such  a 
Church  ceased  to  be  a  blessing,  and  had  become  a  curse  to  the  nation. 
It  was  a  Church  not  to  be  reformed  but  to  be  destroyed.  It  was  rotten 
at  the  very  heart,  and  nothing  remained  for  it  but  woe. 

Having  thus  ascertained  the  precise  character  of  that  sin  of  which 
the  scribes  and  Pharisees  were  guilty,  it  follows  that  the  same  sin,  at- 
tended with  greater  or  less  aggravations,  attaches  to  every  Church 
which  submits  to  or  imposes  the  commandments  of  men,  in  that  pro- 
vince within  which  the  authority  of  God  should  alone  be  acknowledged. 
Such  a  sin,  it  is  obvious,  lies  very  heavily  at  the  door  of  the  Establish- 
ment in  Scotland,  in  the  constitution  and  administration  of  which  we 
cannot  fail  to  recognise  a  very  close  resemblance  to  the  Jewish  Church, 
such  as  the  Pharisees  had  made  it.  They  boast  that  they  have  the 
Bible,  that  they  read  it,  and  preach  its  doctrines  to  the  people.  All 
this  the  scribes  and  Pharisees  did.  But  they  have  admitted  the  autho- 
rity of  men  to  direct  and  sway  them  in  administering  the  affairs  of  the 
Church — in  determining  under  what  circumstances  the  people  shall 
have  a  pastor,  and  with  what  powers  the  pastor  shall  be  invested.  The 
Pharisees  also  submitted  to  the  authority  of  men  within  their  church, 
and  hence  incurred  the  woe  denounced  against  them  in  the  text.  And 
just  as  in  their  case  the  undue  elevation  of  human  authority  made  void 
the  authority  of  God,  so  in  our  own  land,  where  the  same  principle  is  ac- 
knowledged and  acted  upon,  we  are  certain  that  the  authority  of  the  Bible 
has  ceased  to  be  reverenced,  and  the  Divine  commandments  made  of  none 
effect.  Such  a  Church  has  taken  away  the  key  of  knowledge,  and 
under  pretext  of  guiding  men  to  heaven,  shut  it  up  against  them.  Its 
ministers  refuse  to  enter  in  themselves,  and  those  that  are  entering  in 
they  hinder.  They  constitute  the  greatest  barrier  in  the  way  of  the 
advancement  of  vital  godliness,  and  of  the  entire  surrender  of  men  to 
Jesus  Christ. 


REV.   WILLIAM   WILSON.  331 

But  the  text  is  pregnant  with  instruction  and  admonition  to  al*l  the 
professed  disciples  of  Christ.  It  impresses  upon  us  the  doctrine  that 
the  kingdom  of  heaven  is  opened  by  knowledge.  This  is  the  key  that 
unlocks  the  celestial  gates.  We  cannot  obtain  an  entrance  to  it  in  any 
other  way.  The  lock  will  not  yield  to  any  other  power.  Not  that  all 
kinds  of  knowledge  are  equally  available.  This  is  life  eternal,  to  know 
God  and  Jesus  Christ  whom  he  hath  sent.  To  be  ignorant  of  Christ  is 
to  be  shut  out  of  heaven.  To  know  Jesus  Christ  is  to  open  up  the  king- 
dom of  heaven.  This  is  the  one  thing  needful  for  the  Church.  Hence 
we  find  the  Apostle,  in  discharge  of  his  high  commission  to  the  Gentiles, 
determined  to  know  nothing  among  them  but  Jesus  Christ  and  him 
crucified.  To  exhibit  Christ  is  the  faithful  minister's  duty  ;  to  receive 
Christ  is  to  the  people  life  from  the  dead.  All  other  possessions  and 
accomplishments  are  vain  without  this.  The  highest  gifts,  the  most 
shining  acquirements,  cannot  bring  us  a  footstep  nearer  heaven. 
Nothing  else  avails  to  open  up  the  kingdom  to  men  but  the  knowledge 
of  Jesus  Christ. 

From  the  text  also  we  learn  this  doctrine,  that  the  ministers  of  the 
Church  have  in  a  certain  sense  the  power  of  shutting  up  the  kingdom 
of  heaven  against  men.  They  are  set  up  as  lights  of  the  world.  Their 
business  is  to  instruct  the  ignorant.  If  they  neglect  the  duties  or  per- 
vert the  designs  of  their  office,  how  are  men  to  acquire  the  knowledge 
of  the  truth  ?  Faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God.  Ministers,  then,  like  the  Pharisees  of  old,  shut  up  the  kingdom 
of  heaven  against  men,  when  they  fail  in  rightly  dividing  the  word  of 
truth — when  they  do  not  speak  as  ambassadors  for  Christ,  and  shun  to 
declare  the  whole  counsel  of  God.  They  thus  ruin  and  destroy  souls. 
Blind  perhaps  themselves,  and  leading  the  blind,  both  fall  into  the 
ditch.  God  and  Christ,  to  be  savingly  apprehended,  must  be  appre- 
hended as  they  are,  and  they  cannot  faithfully  be  exhibited  otherwise 
than  in  the  fulness  in  which  they  are  revealed  in  the  word.  Ministers, 
moreover,  shut  up  the  kingdom  of  heaven  against  men  by  the  unfaithful 
administration  of  the  government  and  discipline  of  the  Church.  To 
endure  open  and  known  sin  within  it  is  to  make  God  the  minister  of  sin, 
and  to  make  its  government  bend  to  the  laws  of  policy  is  to  destroy  the 
authority  of  God. 

From  the  doctrines  set  forth  in  the  text,  let  us  lay  to  heart  the  fol- 
lowing practical  instructions  : — ■ 

1.  Let  us  learn  to  read  the  Bible,  and  to  listen  to  its  truths,  in  the 
assurance  that  our  eternal  destiny  depends  upon  the  knowledge  of  them. 
The  lessons  and  doctrines  of  the  Bible  are  frequently  profitless,  from 
our  not  perceiving  our  personal  interest  in  them.     They  are  God's 


332  *REE  CHURCH  PULPIT. 

message  to  us  about  a  matter  of  unspeakable  concern.  Here  mistakes 
may  prove  fatal  to  us  for  ever.  We  may  have  a  key  in  our  hands,  but 
what  if  it  be  not  the  key  which  opens  up  the  kingdom  ?  With  what 
solemn  reverence,  then — with  what  diligent  inquiry — with  what  earnest 
prayer  should  we  enter  upon  and  prosecute  the  acquisition  of  this  know- 
ledge ?  Nothing  else  can  concern  us  so  nearly,  or  has  such  weighty 
interests  dependent  upon  it. 

2.  Let  ministers  also  learn  their  proper  vocation  as  porters  to  the 
kingdom  of  heaven,  and  let  them  beware  of  handling  the  word  of  God 
deceitfully.  Their  employment  is  to  use  the  key  of  knowledge  ;  their 
object  the  saving  of  souls  by  knowledge.  However  tender  and  affec- 
tionate they  may  be,  with  whatever  zeal  they  may  labour,  all  their 
efforts  will  be  vain  unless  they  be  directed  to  the  single  object  of  putting 
into  the  hands  of  their  people  the  key  of  knowledge.  They  have  an 
ample  field  of  labour  in  presenting  before  men  the  knowledge  of  Jesus 
Christ  and  him  crucified,  in  endeavouring  to  win  the  reluctant  ear  to 
attend  to  this  great  theme,  and,  as  in  Christ's  stead,  beseeching  men  to 
be  reconciled  to  God. 

Let  us  now  proceed  to  examine  the  second  charge  which  Jesus  brings 
against  the  scribes  and  Pharisees.  It  is  conveyed  in  these  words — 
"  Woe  unto  you  scribes  and  Pharisees,  hypocrites  !  for  ye  devour 
widows'  houses,  and  for  a  pretence  make  long  prayer ;  therefore,  ye 
shall  receive  the  greater  damnation."  The  crime  of  the  Pharisees  was 
not  one,  but  manifold,  and  Jesus,  in  faithfulness,  accumulates  his  charges 
against  them.  Lest  for  a  moment  they  should  forget  the  heinous  cha- 
racter of  these  charges,  he  recapitulates  with  each  the  coming  doom 
which  awaited  them.  It  is  as  if  he  would  intimate,  that  as  their  sins 
were  very  great  and  very  inexcusable,  so  the  curse  which  would  fall 
upon  them  would  be  heavier  than  others  would  have  to  endure.  He 
proclaims  a  woe  for  every  separate  sin  ;  and  all  unused  as  he  was  to 
such  language  of  denunciation  and  wrath,  he  will  not  cease  from  the 
employment  of  it,  but  again  and  again  takes  it  up  under  varied  forms 
of  expression,  till,  having  accumulated  upon  their  heads  all  the  guilt 
perpetrated  by  the  Jewish  nation,  he  also  concentrates,  as  it  were,  the 
whole  fury  of  the  divine  anger  upon  their  devoted  heads.  There  is 
here  nothing  but  woe  heaped  upon  woe,  as  crime  is  added  to  crime. 
And  yet  with  melting  tenderness  and  poignant  grief  are  the  woes  an- 
nounced. The  wrath  is  the  jealousy  of  unrequited  love  :  "  0  Jerusa- 
lem, Jerusalem,  thou  that  killest  the  prophets  and  stonest  them  which  are 
sent  unto  thee,  how  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would 
not.    Behold  your  house  is  left  unto  you  desolate." 


REV.    WILLIAM    WILSON.  333 

Hear  it,  and  be  terribly  afraid,  O  sinner,  dwelling  in  a  valley  of 
vision,  and  in  the  enjoyment  of  gospel  ordinances.  God  speaks  to  you 
now  in  the  beseeching  voice  of  mercy.  He  addresses  you  with  accents 
of  the  most  winning  tenderness.  But  if  you  will  retain  your  enmity — 
if  you  will  not  come — if  you  turn  away  from  him  who  now  speaketh — 
if  you  will  not  flee  to  the  open  arms  of  Jesus  now,  how  can  ye  escape 
the  damnation  of  hell  ?  Love  scorned,  its  proffers  rejected,  will  kindle 
into  quenchless  and  devouring  anger. 

This  second  sin  which  Jesus  charges  against  the  Pharisees  is  of  a 
very  a  ggravatcd  kind.  It  is  devouring  the  houses  of  widows.  Not 
contented  with  making  void  the  commandments  of  God,  these  men  were 
guilty  of  the  most  hateful  practices.  Having  usurped  a  treasonable 
authority  in  divine  things,  their  lives  were  characterized  by  acts  of  atro- 
cious oppression  and  cruelty.  Insinuating  themselves  into  the  confi- 
dence of  the  weak  and  the  defenceless,  they  made  their  high  religious 
profession  a  covert  for  the  basest  covetousness.  They  become  robbers  of 
the  widow  and  the  fatherless. 

Such  wickedness  of  conduct  might  have  been  expected  as  the  sure 
result  of  the  corruptions  they  had  introduced  into  the  Divine  worship. 
Purity  of  faith  is  the  surest  guardian  of  integrity  of  life.  On  this  sub- 
ject great  mistakes  are  prevalent.  It  is  supposed  to  be  of  little  conse- 
quence what  a  man  believes,  if  his  outward  conduct  only  can  be  kept 
free  from  reproach.  But  how  can  the  conduct  be  clean  if  the  heart  is 
impure,  and  nothing  can  purify  the  heart  but  faith.  All  history  attests 
the  correctness  of  this  view  It  is  the  method  of  God's  procedure  with 
men  :  For  "  even  as  they  did  not  like  to  retain  the  knowledge  of  God, 
God  gave  them  over  to  a  reprobate  mind,  to  do  those  things  which  are 
not  convenient  ;  being  filled  with  all  unrighteousness,  fornication, 
wickedness,  covetousness,  maliciousness ;  full  of  envy,  murder,  debate, 
deceit,  malignity."  Such  men  did  the  Pharisees  become,  because  they 
had  obscured  and  perverted  the  knowledge  of  God,  and  the  results  of 
such  a  course  are  uniformly  the  same.  A  right  belief  is  the  precursor 
of  a  holy  life.  An  erroneous  faith  is  the  parent  of  impurity.  The 
forms  of  wickedness  may  be  varied,  but  it  will  exist,  and  in  some  way 
develope  itself. 

In  the  case  of  the  Pharisees  the  wickedness  was  peculiarly  hateful. 
The  sin  of  which  they  were  guilty  was  devouring  houses,  or,  in  other 
words,  involving  families  in  ruin,  by  appropriating  and  devouring  the 
substance  which  belonged  to  them.  But  this  sin  was  accompanied  with 
a  threefold  aggravation.  First,  The  houses  they  involved  in  ruin  were 
the  houses  of  widows.  Comparatively  defenceless,  and  liable  to  decep- 
tion, their  very  helplessness  should  have  constituted  their  strongest 


S34  FREE  CHURCH  PULPIT. 

protection.  God,  moreover,  had  cast  the  shield  of  his  authority  around 
them,  and  pronounced  a  curse  upon  those  who  should  do  them  an  in- 
jury. "  Woe  unto  them  that  decree  unrighteous  decrees,  and  that  work 
grievousness  which  they  have  prescribed  ;  to  turn  aside  the  needy  from 
judgment,  and  to  take  away  the  right  from  the  poor  of  my  people,  that 
widows  may  be  their  prey,  and  that  they  may  rob  the  fatherless."  In 
the  face  of  such  a  sanction  the  Pharisees  devoured  widows'  houses,  and, 
therefore,  fell  under  the  curse.  Secondly,  Their  sin  was  yet  farther 
aggravated,  by  being  committed  under  the  pretext  of  religion.  They 
committed  robbery  under  the  guise  of  piety.  Thirdly,  They  made  an 
extraordinary  profession  of  religious  zeal.  They  not  only  prayed  with 
a  view  to  the  more  easy  perpetration  of  robbery,  but  their  prayers  were 
long.  Widows  were  their  easy  dupes.  They  could  entertain  no  sus- 
picions against  men  who  prayed  so  long  ;  whose  lives  seemed  so  much 
devoted  to  God.  It  has  been  supposed  by  some  that  they  made  these 
men  trustees  of  their  property,  or  in  some  way  gave  them  power  over 
it,  trusting  that  it  would  be  securely  kept,  and  well  husbanded  for  the 
benefit  of  their  houses ;  that  the  Pharisees  made  it  their  own,  abused 
the  confidence  reposed  in  them,  and  ruined  those  defenceless  beings 
whom  they  had  duped.  Such  a  supposition  is  by  no  means  probable. 
The  Pharisees  could  scarcely  have  perpetrated  crimes  which  were  so 
odious,  and  must  have  become  so  public,  and  continued  to  retain  that 
authority,  and  respect,  and  influence,  which  they  had  among  the  people. 
It  is  much  more  likely,  that  by  their  high-sounding  profession,  they  ob- 
tained entire  control  over  such  persons,  and  persuaded  them,  as  Papists 
have  frequently  done,  to  make  a  free  gift  of  their  whole  property  to  the 
sect,  as  a  meritorious  deed  which  would  merit  and  secure  their  salvation. 
The  hj'pocrisy  of  the  Pharisees  was  thus  made  apparent.  Their  ac- 
tions and  their  professions  did  not  harmonize.  They  made  a  gain  of 
godliness.  The  word  of  God  has  noted  it  as  one  of  the  marks  of  a  hy- 
pocrite, that  he  should  lead  captive  silly  women.  2  Tim.  iii.  5,  7 — 
"  Having  a  form  of  godliness,  but  denying  the  power  thereof,  from  such 
turn  away  :  For  of  this  sort  are  they  which  creep  into  houses  and  lead 
captive  silly  women  laden  with  sins,  led  away  with  divers  lusts  ;  ever 
learning,  and  never  able  to  come  to,  the  knowledge  of  the  truth."  Thus 
we  are  directed  to  one  of  the  marks  which  indicate  the  mere  preterder 
to  godliness,  and  by  which  we  shall  be  able  to  detect  and  expose  the 
hypocrite.  For  the  pretender  in  religion,  having  necessarily  some  sel- 
fish object  in  view,  and  not  being  animated  by  a  love  of  the  truth,  may 
be  expected  to  turn  his  profession  to  the  best  possible  account.  And 
whether  for  the  purpose  of  gratifying  his  vanity,  of  acquiring  power  and 
influence,  or  of  increasing  wealth,  he  will  always  find  his  readiest  in- 


REV.  WILLIAM  WILSON.  335 

struments  in  silly  and  restless  women.  They  will  share  with  him  their 
wealth,  if  they  possess  it ;  they  will  become  the  most  active  promoters 
of  his  good  reputation,  and  gratify  his  self-esteem  with  the  most  willing 
and  hearty  adulation.  Every  age  furnishes  examples  of  such  a  course 
of  action  among  high  pretenders  to  religion,  and  our  own  is  by  no  means 
destitute  of  very  flagrant  instances  of  it. 

Hence,  too  readily,  among  despisers  of  religion,  the  reproach  has  been 
taken  up  against  the  true  and  living  Church,  that  its  most  active  pro- 
moters, and  most  zealous  adherents,  are  women,  and  that  the  prayers 
of  its  members  are  only  for  a  pretence.  Surely  it  would  be  to  infer 
rashly  to  conclude,  that  because  the  ministers  or  members  of  a  Church 
were  signalized  by  fervent  and  frequent  prayer,  and  because  devout  and 
honourable  women,  not  a  few,  were  among  its  most  zealous  friends,  such 
a  Church  was  guilty  of  the  Pharisaic  crime,  and  justly  lay  under  the 
reproach  and  the  woe  denounced  in  the  text.     Let  us  examine  and  see. 

No  one  can  read  the  personal  history  of  Jesus  without  perceiving  how, 
in  the  days  of  his  earthly  ministry,  he  had  among  his  most  honoured 
and  endeared  disciples  devout  women  not  a  few,  whose  rich  gifts  he  did 
not  despise,  and  whose  devoted  love  he  did  not  spurn.  Who  was  it 
that  blamed  the  expenditure  of  a  very  precious  box  of  ointment  ?  The 
twelve,  who  had  not  yet  learned  how  precious  Christ  was ;  but  the  wo- 
man poured  it  freely  on  his  head,  as  a  testimony  of  her  adoring  affec- 
tion, and  the  approval  and  reward  of  the  deed,  as  declared  by  Jesus, 
was,  that  "  wheresover  che  gospel  shall  be  preached  in  the  whole  world, 
there  shall  also  this  that  the  woman  hath  done  be  told  for  a  memorial  of 
her."  Nor  did  Jesus  condemn  liberality  even  in  widows — in  the  very 
poorest.  Witness  his  approval  of  the  donation  of  the  poor  widow,  who 
cast  into  the  treasury  all  that  she  had,  though  it  was  only  a  mite.  How 
singular  that  this  instance  of  most  extensive  and  enlarged  liberality 
should  have  been  perverted  into  an  example  and  excuse  for  the  most 
stinted  charities  !  How  often  have  men  claimed  the  credit  of  bestowing 
the  widow's  mite  for  some  object  of  Christian  philanthropy,  when  they 
were  giving  what  could  scarcely  be  missed  out  of  their  abundance  ! 
The  poor  widow  gave  all  that  she  had,  and  let  no  one  claim  the  credit 
of  her  simple  generosity  till  he  has  imitated  her  example,  and  given  all 
that  he  has.  Look  again  to  the  family  at  Bethany,  the  silent  contem- 
plative affection  of  Mary — the  active  and  willing  service  of  Martha — ■ 
the  manifest  attachment  which  Jesus  and  his  disciples  entertain  towards 
that  household — and  judge  whether  it  be  dishonourable  or  a  mark  of  hy- 
pocrisy that  the  Church  should  avail  itself  of  the  devoted  piety  of  women  ? 
Who  was  it  that,  in  the  poignancy  of  their  grief,  bewailed  and  lamented 
the  humiliation,  and  disgrace,  and  suffering  of  the  Son  of  Man  as  he 


336  FREE    CHURCH    PULPIT. 

ascended  the  hill  of  Calvary  to  encounter  the  cursed  death  ?  They  were 
the  daughters  of  Jerusalem,  who,  even  in  that  trying  hour,  claimed  and 
received  the  kind  notice  of  Jesus.  Who  were  the  foremost  at  the  se- 
pulchre to  see  the  place  where  the  Lord  lay  ?  Who  were  honoured  with 
the  angelic  vision  and  the  heavenly  message  to  the  disciples  ?  The 
angel  said  unto  the  women,  "  Fear  not  ye,  for  I  know  that  ye  seek  Jesus 
who  was  crucified :  He  is  not  here ;  for  he  is  risen  as  he  said  ;  come, 
see  the  place  where  the  Lord  lay."  Again,  we  find  the  women  men- 
tioned among  the  disciples  as  waiting  for  the  fulfilment  of  the  promise 
of  the  Holy  Spirit.  Dorcas,  who  was  full  of  good  works  and  alms  deeds 
which  she  did,  is  honourably  known  in  all  the  Churches.  It  was  Lydia 
whose  heart  the  Lord  opened,  that  she  attended  unto  the  things  which 
were  spoken  of  Paul.  The  women  formed  Paul's  first  audience  in  Ma- 
cedonia, and  among  them  were  the  first  converts  to  the  truth.  "  We 
were  in  the  city  of  Philippi  abiding  certain  days,  and  on  the  Sabbath 
we  went  out  of  the  city  by  a  river  side,  where  prayer  was  wont  to  be 
made,  and  we  sat  down  and  spake  unto  the  women  who  resorted  thither." 
The  women  gave  welcome  entertainment  to  the  apostles  wherever  they 
went  on  their  heavenly  embassy,  and  sheltered  them  from  the  storms  of 
persecution,  and  the  rage  of  ungodly  men ;  ministered  to  them  with 
their  hands  and  of  their  substance,  and,  when  they  were  persecuted  out 
of  one  city,  aided  them  in  their  flight  to  another.  Thus,  in  the  saluta- 
tions to  the  members  of  the  Church  at  Rome,  who  had  most  honourably 
signalized  themselves  in  the  service  of  the  Church  and  the  cause  of 
Christ,  the  foremost  name  is  that  of  Phebe,  who,  in  this  noble  competi- 
tion, had  earned  the  highest  prize.  "  I  commend  unto  you,"  says  Paul, 
"  Phebe,  our  sister,  who  is  a  servant  of  the  Church  which  is  at  Cenchrea, 
that  ye  receive  her  in  the  Lord  as  becometh  saints,  and  that  ye  assist 
her  in  whatsoever  business  she  hath  need  of  you,  for  she  hath  been  a 
succourer  of  many  and  of  myself  also."  Nor  is  she  the  only  woman 
singled  out  by  the  apostle  as  possessing  a  claim  upon  the  favourable  at- 
tention of  the  Church,  and  upon  his  personal  gratitude.  He  tells  them 
to  "  salute  Mary  also,  who  bestowed  much  labour  on  us."  It  is  surely 
needless  to  adduce  farther  examples.  These  will  suffice  to  shew  that  it 
is  by  no  means  an  evidence  of  a  false  and  hypocritical  religion  that  it 
gains  the  favour  and  secures  the  active  services  of  women.  Women 
watched  beside  the  cradle  of  Christianity,  and  nourished  and  defended 
it  in  the  struggles  of  its  healthful  infancy.  Women  were  the  warmest 
friends  of  Jesus  himself,  and  of  the  most  pure  and  zealous  ministers 
that  were  ever  honoured  to  speak  in  his  name  ;  and  we  may  expect  that 
wherever  Christianity  presents  its  pure  and  undefiled  front,  and  exhibits 
to  the  world  the  lovely  graces  wherewith  the  bride  of  Jesus  is  adorned, 


REV.  WILLIAM  WILSON.  337 

it  will  attract  the  notice,  and  gain  the  favour,  of  devout  and  honourable 
women  not  a  few." 

Is  it,  on  the  other  hand,  an  unfailing  mark  of  a  hypocrite  to  make 
long  prayers  ?  Doubtless  there  hare  been  many,  in  every  age,  who 
have  assumed  the  form  of  godliness  while  denying  its  power,  who 
have  drawn  near  to  God  with  the  mouth,  and  honoured  him  with  the 
lips,  while  their  hearts  have  been  far  from  him.  But  if  hypocritical 
pretenders  affect  this  devotion,  is  it  not  an  evidence  that  prayer  is  the 
proper  and  true  life  of  the  believer  ?  Why  should  the  Pharisee  pre- 
tend to  it,  if  the  religious  propriety  of  the  thing  itself  were  not  felt  and 
acknowledged  ?  The  hypocrite  does  not  affect  that  which  does  not  es- 
sentially belong  to  godliness.  It  is  because  prayer  is  the  Christian's  vital 
breath  that  the  Pharisee  pretends  to  pray.  Nor  is  it  the  Pharisee  alone 
who  makes  long  and  frequent  prayer.  We  read  of  Jesus  that  he  con- 
tinued all  night  in  prayer ;  and  "  he  spake  a  parable  to  this  end,  that 
men  ought  always  to  pray,  and  not  to  faint."  After  his  ascension  to 
heaven,  the  disciples  assembled  in  an  upper-room  at  Jerusalem,  where 
they  "  all  continued  with  one  accord  in  prayer  and  supplication,"  await- 
ing the  promised  Spirit.  The  apostolic  exhortations  are  :  "  Be  instant 
in  prayer.  Pray  without  ceasing."  No  duty  is  more  strongly  enforced 
in  the  Scriptures  than  that  of  prayer,  and  in  the  exercise  of  none  is 
there  such  abundant  hope  of  reward.  The  duty  is  commended  to  our 
observance  by  the  most  absolute  and  unlimited  promises.  "  Ask  and 
ye  shall  receive.  Whatsover  ye  shall  ask  the  Father  in  my  name  I 
will  give  it  unto  you.  Prove  me  now  herewith,  and  see  if  I  will  not 
open  the  windows  of  heaven  and  pour  down  a  blessing  upon  you  till 
there  shall  not  be  room  to  receive  it."  Prayer  is  the  medium  of  com- 
munication between  the  soul  and  God.  God  speaks  to  us  in  his  word  ; 
we  speak  to  him  in  prayer.  And  that  heart  in  which  has  been  shed 
abroad  the  love  of  God  by  the  Holy  Ghost  cannot  but  pray.  "  Whom 
have  I  in  heaven  but  thee,  or  on  the  earth  whom  I  desire  besides  thee  ?" 
is  the  language  of  such  a  soul,  and  it  must  seek  and  find  communion 
with  the  object  of  its  highest  affections.  Such  a  soul  has  also  learned 
the  lesson  of  its  own  weakness  :  "  My  flesh  and  heart  faiieth  ;"  it  has 
also  learned  the  secret  and  the  source  of  its  strength  :  "  Thou  art  the 
strength  of  my  heart  and  my  portion  for  ever."  Therefore,  to  pray 
long — to  pray  fervently — to  pray  frequently — is  the  characteristic  of  a 
true  saint.      The  prayerless  are  dead. 

Jesus  did  not  accuse  the  Pharisees,  and  pronounce  a  woe  upon  them, 
because  they  received  the  support  of  women,  even  of  widows,  nor  be- 
cause of  the  frequency  or  length  of  their  prayers.  They  are  blamed,  it 
is  true,  elsewhere,  because  in  their  prayers  they  used  vain  repetitions, 
No.  133. — Lect.  19.  vol.  m. 


338  FREE  CHURCH  PULPIT. 

as  if  God  would  hear  them  for  their  much  speaking.  In  this  they  were 
imitators  of  the  priests  of  Baal,  who,  from  morning  till  noon,  stood  cry- 
ing, "  O  Baal,  hear  us."  Such  conduct  is  sinful  and  unbecoming  in 
the  Christian,  assuming,  as  it  does,  that  God  is  not  always  present,  the 
hearer  and  answerer  of  prayer.  The  Pharisees  are  blamed,  also,  for 
praying  in  the  corners  of  the  streets  that  they  might  be  seen  of  men,  and 
get  credit  for  a  devotion  which  they  did  not  feel.  The  Christian  prays 
because  he  has  something  to  ask,  and  irrespective  of  what  men  may 
think  or  say. 

What,  then,  especially,  is  the  sin  charged  against  the  Pharisees  in 
the  text  ?  The  charge,  as  stated,  is  dressed  out  in  circumstances  peculiar 
to  them.  It  is  accompanied  with  singular  aggravations.  They  de- 
voured widows'  houses,  and  for  a  pretence  made  long  prayers  ;  or, 
as  the  text  with  greater  propriety  might  be  rendered,  Ye  devour 
widows'  houses,  even  under  pretence  of  making  long  prayers.  The 
prayer  was  the  pretext ;  the  substance  of  the  widows'  was  the  aim. 
Abstracted,  however,  from  the  peculiar  circumstances  and  aggravations 
with  which  the  sin  was  accompanied  in  the  actual  practice  of  the  Pha- 
risees, the  thing  condemned  in  the  text  is,  prayer  which  is  uttered  only 
in  pretence,  and  prayer  which  has  a  selfish  and  worldly  end  in  view. 
Widows  were  the  objects  against  whom  the  Pharisees  put  in  practice 
their  artful  hypocrisy.  But  it  is  obvious  that  whosoever  may  be  the 
objects  of  the  deception,  the  essential  character  of  the  sin  remains  the 
same.  Nor  is  the  nature  of  the  sin  affected  by  the  extent  of  the  pre- 
tended devotion.  The  pretence  is  the  thing  blame  worthy.  It  is  true 
the  sin  becomes  more  heinous  in  proportion  to  the  height  of  the  profes- 
sion, and  the  Pharisees  are  worthy  of  greater  damnation,  because  they 
not  only  pretended  to  devotion,  but  to  very  high  flights  of  it.  Leaving 
out  of  view,  however,  such  aggravating  circumstances  as  these,  that  their 
prayer  was  long,  and  that  the  widows  and  the  fatherless  were  their  prey, 
we  have  the  essential  character  of  the  sin  set  before  us,  as,  at  least, 
■on,  namely,  making  a  profession  of  religion  for  the 
purpose  of  advancing  worldly  interests,  and  securing  the  ends  of  earthly 
ambition. 

Having  thus  ascertained  the  real  and  naked  character  of  the  sin,  we 
shall  be  able  more  surely  to  detect  and  expose  it  under  whatever  out- 
ward circumstances  it  may  be  manifested.  The  Pharisaic  crime  essen- 
tially is,  making  a  gain  of  godliness — performing  acts  that  are  outwardly 
religious  with  the  view  of  increasing  our  wealth,  or  obtaining  a  liveli- 
hood, or  securing  any  wordly  and  selfish  end  whatsoever.  The  Phari- 
sees of  our  day,  then,  who  lie  under  the  woe  pronounced  by  Jesus,  are 

It  Those  ministers  who  enter  upon  and  continue  in  their  ofl&ce  for  a 


REV.  WILLIAM  WILSON.  339 

piece  of  bread.  The  most  pitiable  being  among  all  the  afflicted  sons  of 
humanity,  is  he  who  has  assumed  the  holy  office  of  the  ministry  for  the 
sake  of  worldly  ends  and  objects.  Without  any  sense  of  the  dignity  of 
his  calling,  with  no  relish  for  its  sacred  offices — passing  through  the 
round  of  his  avocations  as  a  piece  of  hateful  drudgery  to  which  he  is 
chained  down  by  necessity — destitute  of  the  love  of  souls,  and  yet 
obliged  to  speak  to  men  of  what  concerns  their  immortal  interests — 
dead  to  the  love  of  God,  and  yet  obliged  to  contemplate  the  most  glori- 
ous manifestations  of  his  character, — the  misery  of  such  a  man  lies  in 
the  way  of  his  proper  work,  his  snatches  of  happiness  are  gleaned  from 
other  fields.  His  whole  life  is  a  lie.  He  directs  men  into  a  blind  path 
which  he  will  not  tread  himself.  The  blood  of  unwarned  souls  cries 
against  him  for  vengeance.  He  despises  himself  in  the  doing  of  that 
very  work  which  he  undertook  in  the  name  of  the  glory  of  God.  Such 
an  one  is  the  lineal  representative  of  the  ancient  Pharisee.  He  prays, 
but  it  is  for  a  pretence  ;  he  preaches,  but  it  is  that  he  may  obtain  a 
living.  Separate  the  benefice  from  the  cure,  and  his  labour  would  cease. 
What  wickedness  can  be  more  atrocious  than  this — more  hateful  in 
the  eyes  of  God — more  despicable  in  the  view  of  honourable  men  ? 
What  wickedness  can  be  more  destructive  to  souls  ?  It  makes  reli- 
gion to  stink  in  the  nostrils  of  men  of  integrity  and  common  sense.  It 
converts  the  services  of  the  sanctuary  into  a  delusion  and  a  mockery. 
It  makes  God,  and  heaven,  and  hell  a  pretence  for  imposing  upon  the 
minds  of  the  credulous.  It  is  the  nurse  and  foster-parent  of  infidelity. 
It  is  at  best  but  the  promoter  of  a  dead  formalism.  If  the  minister  be 
content  for  time  and  eternity  to  make  a  form — a  mere  outward  show — 
a  bodily  service  of  all  that  is  sacred — why  may  not  the  people  be  saved 
too  by  church  attendance  and  participation  in  sacraments  ?  How  un- 
speakable the  misery  and  the  guilt  of  unconverted  ministers  !  and  yet 
how  frequent  and  notorious  the  sin  !  It  is  impossible  in  the  judgment 
of  the  gentlest  charity  to  believe  it  otherwise.  Pharisaism  has  not  ceas- 
ed from  among  the  professed  teachers  of  the  truth  of  God.  And  if  our 
age  has  witnessed  how  competent  the  power  of  faith  is  to  overcome  the 
world,  it  has  witnessed  also  the  converse  lesson,  how  competent  the 
power  of  worldliness  is  to  assume  the  form  and  functions  of  a  living 
Christianity. 

2.  But  the  Pharisaic  crime  is  by  no  means  limited  to  ministers.  Those 
people  are  guilty  of  it,  in  whatever  position  they  are  placed,  who,  for 
the  sake  of  good  repute,  from  fear  of  worldly  loss,  or  from  the  desire  of 
worldly  gain — or  who,  actuated  by  any  earthly  or  selfish  motive  what- 
ever, make  profession  of  a  religion  which  they  do  not  believe.  Such  men 
may  not  for  a  pretence  make  long  prayers,  the  probability  is  they  do 


340  FREE    CHURCH    PULPIT. 

not  pray  at  all.  But  they  have  a  religious  profession — they  attend  a 
church — they  are  members  of  it — they  profess  discipleship  at  the  Lord's 
table.  The  covering  of  their  hypocrisy  may  be  very  thin.  The  greater 
number  assume  their  religion  only  within  the  walls  of  the  church,  and 
leave  it  behind  them  when  they  retire,  that  it  may  await  their  conve- 
nience on  another  Sabbath  day.  But  whatever  of  religion  they  profess, 
be  it  great  or  little,  it  is  only  a  pretest.  It  is  with  them  no  more  than  a 
cloak  to  shelter  them  from  the  reproach  of  infidelity,  to  give  them  a 
decent  appearance  before  men,  or  to  advance  some  worldly  end  ;  or  if 
it  be  any  thing  more  than  this,  religion  is  to  them  at  the  very  most  less 
than  the  world — nay,  less  than  the  least  convenience  or  smallest  posses- 
sion in  the  world ;  the  body  is  more  precious  than  the  soul — the  inte- 
rests of  time  than  those  of  eternity — the  favour  of  man  than  the  favour 
of  God.  And  thus  they  prove  that  they  do  not  know  what  the  soul  is, 
nor  what  God  is,  nor  what  eternity  is.  Religion,  if  it  be  realized  at 
all,  is  better  than  all  silver  and  gold  ;  faith,  if  it  lay  hold  of  Christ  at 
all,  counts  all  things  but  loss  for  the  excellence  of  the  knowledge  of  him. 
Such  men,  then,  have  no  religion.  Their  profession  is  a  hypocritical 
pretext ;  and  it  is  a  pretext  assumed  from  a  worldly  motive.  The  cha- 
racter and  crime  of  the  Pharisees  belongs  to  them.  Are  such  charac- 
ters rare  ?  On  the  contrary,  who  can  count  the  number  of  them  ?  Oh  ! 
heedless,  blinded,  hardened  sinners,  do  you  fear  the  frown  of  an  angry 
man,  and  are  you  not  afraid  of  the  eternal  wrath  of  an  angry  God  ?  Are 
you  so  afraid  that  you  should  lose  hold  of  your  little  worldly  posses- 
sions, suffer  loss  and  inconvenience,  it  may  be  nakedness,  and  hunger, 
and  cold,  and  are  you  not  afraid,  when  your  bodies  are  laid  naked  in 
the  earth,  of  the  time  when  the  unclothed  soul  shall  appear  before  the 
judge  of  all,  be  banished  for  ever  from  the  heavenly  inheritance,  and 
consigned  to  remediless  perdition.  "  Whosoever  shall  be  ashamed  of  me 
and  of  my  words,  of  him  also  shall  the  Son  of  Man  be  ashamed  when  he 
cometh  in  the  glory  of  his  father,  with  the  holy  angels.''  Woe  unto 
you,  Scribes  and  Pharisees,  hypocrites  !  ye  shall  receive  the  greater 
damnation.  Ye  are  self-condemned;  for  if  religion  be  nothing  more 
than  a  name,  why  do  ye  make  profession  of  it  ?  Why  have  ye  minis- 
ters, and  churches,  and  sacraments,  in  honour  of  a  shadow  ?  If  it  be 
a  reality,  it  is  worth  more  than  all  the  world — worth  more  than  houses, 
and  lands,  and  friends,  and  health,  and  liberty,  and  food,  and  raiment. 
"  If  any  man  will  come  after  me,  let  him  deny  himself,  and  take  up  his 
cross  and  follow  me." 

We  have  yet  to  examine  a  third  charge  which  Jesus  brings  against  the 
scribes  and  Pharisees.  He  accompanies  the  recital  of  it  with  a  denun- 
ciation of  the  same  woe  he  had  already  twice  invoked  upon  them.    "  Woe 


REV.  WILLIAM  WILSON.  341 

unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  compass  sea  and  land 
to  make  one  proselyte ;  and  when  he  is  made,  ye  make  him  twofold  more 
the  child  of  hell  than  yourselves.'' 

The  apostles  of  deceit  and  falsehood  have  often  manifested  a  zeal  in 
the  propagation  of  their  principles  which  is  fitted  to  minister  a  severe 
reproof  to  those  who  know  and  who  believe  the  truth.  This  does  not 
arise  from  the  circumstance  that  the  apostles  of  error  are  possessed  of 
more  energy  and  activity  of  mind  than  the  friends  of  truth,  but  because 
they  have  frequently  a  more  hearty  interest  in  the  advancement  of  their 
cause.  They  have  been  awake  and  active  while  Christians  have  been 
slothful  and  slumbering.  And,  lest  it  should  be  said  that  such  a  con- 
trast results  from  a  natural  buoyancy  and  vigour  which  believers  gene- 
rally do  not  shew,  we  have  frequent  opportunities  of  contrasting  the 
Christian  with  himself — of  comparing  the  manner  in  which  he  acts  when 
he  is  really  alive  to  the  attainment  of  his  object,  and  when  he  is  com- 
paratively indifferent  about  it. 

Let  there  be  an  opening  for  worldly  advancement,  and  the  gratifica- 
tion of  worldly  ambition,  and  the  way  is  crowded  with  rival  and  eager 
candidates.  There  is  no  remissness  of  effort  among  them.  Every 
source  of  influence  is  applied  to — every  opportunity  eagerly  embraced 
— the  calculations  of  success  frequently  made — every  error  carefully  de- 
tected and  remedied.  Who  are  these  that  with  eager  countenances 
crowd  the  way  to  the  places  of  emolument,  and  honour,  and  security, 
and  ease  ?  You  will  recognise  among  them  many  Christian  men — not 
pretenders  only,  but  real  believers.  Every  faculty  of  their  minds  is 
aroused  and  active,  and  they  bid  fair  to  outstrip  all  competitors  in  the 
race,  and  to  win  the  prize. 

Let  there  be  an  opening  for  Christian  usefulness — a  position  in  which 
a  man  might  act  the  part  of  an  apostle — which  would  afford  him  abun- 
dant opportunities  of  manifesting  the  power  of  his  faith  and  the  strength 
of  his  Christian  affection — a  place  for  making  proof  of  his  self-denial, 
and  for  not  only  proclaiming  the  riches  of  the  grace  of  Christ,  but  of 
exhibiting  its  reality  and  power, — the  pathway  to  such  a  position  is 
deserted,  there  are  no  rival  competitors  here.  Perishing  souls  are  cry- 
ing for  life  and  health,  but  there  are  few  bold  enough  to  carry  to  them 
the  only  balm  which  can  heal  them.  Is  it  not  to  the  shame  and  guilt  of 
the  Christian  world  that  so  many  fields  should  be  white  unto  the  har- 
vest, and  so  few  reapers  to  go  forth  and  gather  in  the  precious  fruits. 

The  conquests  of  early  Christianity  were  rapid  and  wide,  because  its 
apostles  had  strong  faith  and  untiring  zeal.  The  Pharisees  compassed 
sea  and  land  to  make  one  proselyte  ;  the  Apostles  sought  them  out  in 
every  land,  and  God  gave  them  multitudes  of  soula  for  their  hire.   How 


3J2  FREE   CHURCH   PULPIT. 

rarely  has  such  a  spirit  of  faith  and  zeal  and  such  signal  success  been  ma- 
nifested in  the  history  of  the  Christian  Church.  It  reappeared  for  a  sea- 
son at  the  era  of  the  reformation  :  we  are  now  awaiting  its  third  revival. 
The  Pharisaic  zeal  has  been  much  more  active — witness  the  rise,  the  pro- 
gress, the  wide  conquests  of  Mahomet ;  witness,  above  all,  the  Romish 
apostacy.  With  untiring  energy  it  has  sought  its  victims  and  slain 
them  ;  and  never  at  any  former  period  were  its  agents  more  active  and 
its  successes  more  signal  than  at  present.  With  a  wisdom  and  concen- 
tration which  has  no  parallel  in  any  other  body,  it  is  everywhere  push- 
ing its  conquests.  It  finds  no  want  of  missionaries— it  enters  every  open 
door.  Among  the  great  islands  of  the  Pacific — amid  the  forests  of  the 
new  world — among  the  countless  population  of  China — in  the  face  of 
barbarism,  and  amid  the  refinements  of  civilized  and  learned  life,  it  is 
rapidly  forcing  its  way.  We  might  well  despair  and  crouch  under  its 
giant  sway,  had  it  not  been  proved  that  there  is  a  power  stronger  than 
it.  Christ  is  mightier  than  Satan.  He  proved  it  on  the  field  of  the 
world  eighteen  hundred  years  ago.  He  proved  it  a  second  time  before 
the  nations  of  Europe  in  the  glorious  conquest  of  the  reformation.  He 
will  make  it  manifest  again.  O  that  the  living  Church  would  call  him 
to  the  proof  that  he  might  be  glorified. 

From  what  has  been  stated,  it  will  be  manifest  that  it  is  not  the  fact 
of  making  proselytes  or  converts  against  which  the  woe  of  Christ  is  de- 
nounced. This,  on  the  contrary,  is  the  great  duty  which  he  has  laid  upon 
all  his  disciples ;  and  the  illustrious  reward  he  hath  promised  to  the  work 
is,  that  they  who  turn  many  to  righteousness  shall  shine  as  the  stars  for 
ever  and  ever.  A  church  is  doing  nothing  if  it  be  not  making  prose- 
lytes. It  is  a  dead  trunk  ready  for  the  fire.  There  was  sin,  however, 
in  the  Pharisees  making  converts ;  and  there  was  sin  in  the  manner  in 
which  they  did  it ;  and  sin  in  the  motives  by  which  their  zeal  was  ani- 
mated. Themselves  the  dupes  of  falsehood,  every  act  by  which  they 
propagated  their  views  was  sinful.  It  is  not  enough  that  a  man  believes 
himself  to  be  in  the  right  to  make  him  innocent  in  endeavouring  to  gain 
over  others  to  his  views  and  principles.  His  own  error,  it  is  true,  is 
the  root  of  the  evil,  but  for  cherishing  that  he  is  a  sinner.  If  his  error 
become  fruitful,  he  but  aggravates  his  offence,  and  makes  his  guilt  the 
greater.  Every  new  convert  he  gains  sets  another  seal  upon  his  con- 
demnation. Saul,  the  Pharisee,  did  not  consider  himself  innocent  in 
holding  by  the  superstitions  of  the  sect  to  which  he  belonged ;  nor  did 
he  regard  himself  as  guiltless  that  he  had  been  actively  and  zealously 
engaged  in  promoting  them,  and  verily  thinking  that  he  ought  to  do 
many  things  against  the  disciples  of  Jesus.  Nor  were  the  Pharisees 
guiltless  in  the  motives  by  which  they  were  actuated.    They  were  driven 


HEV.  WILLIAM  WILSON.  343 

on  by  hatred  of  the  truth — by  love  of  influence  and  power.  They  did 
not  care  to  make  their  converts  holier  and  better  and  happier  men. 
They  made  them  twofold  more  the  children  of  hell  than  themselves.  It 
was  enough  that  they  assumed  the  name  and  made  the  outward  profes- 
sion. 

It  will  be  instructive  to  examine  for  a  little  the  methods  they  adopt- 
ed for  preserving  their  influence,  extending  their  power,  and  crushing 
the  truth.  We  will  thus  be  able  to  understand  more  perfectly  the 
grounds  of  the  condemnation  pronounced  against  them,  and  how  their 
zeal  should  have  produced  such  fruits. 

1.  In  the  ninth  chapter  of  the  gospel  according  to  John  we  find  the 
record  of  a  miraculous  work  of  Jesus,  in  opening  the  eyes  of  a  man  who 
had  been  blind  from  his  birth.  The  Pharisees  became  aware  that  such 
a  miracle  had  been  wrought,  and  with  great  propriety  made  immediate 
and  diligent  inquiry  into  the  reality  of  the  fact.  They  received  the 
best  possible  evidence  of  the  miracle.  The  blind  man  was  then  in  pos- 
session of  his  sight ;  and  it  was  known  and  attested  that  he  was 
the  same  man  whom  they  had  known  in  his  blindness.  Here,  then, 
there  was  danger  to  their  influence.  They  must  counteract  the  force  of 
this  miracle,  else  their  power  would  be  shaken.  They  must  persuade 
the  people,  and  the  subject  of  the  miracle  himself,  that  this  is  no  work 
of  God  for  which  they  ought  to  be  thankful  and  give  him  the  glory. 
They  discover  that  the  miracle  was  wrought  on  a  Sabbath  day,  and 
they  seize  upon  this  fact  as  sufficient  of  itself  to  destroy  all  respect  and 
gratitude  towards  Jesus.  They  say,  "  this  man  is  not  of  God,  because 
he  keepeth  not  the  Sabbath  day.  Give  God  the  praise,  we  know  that 
this  man  is  a  sinner.''  It  was  true  that  Jesus  had  done  this  work  on  the 
Sabbath,  but  it  was  not  true  that  he  had  thereby  transgressed  the  com- 
mandment of  God.  The  law  of  the  Sabbath  did  not  forbid  the  perfor- 
mance of  works  of  necessity  and  mercy.  Jesus  was  falsely  accused  so 
far  as  the  Divine  will  was  concerned.  But  the  Pharisees  had  improved 
upon  the  law  of  God,  and  in  their  view  this  work  of  Jesus  was  sinful. 
He  had  acted  against  the  law  which  they  had  framed  and  established, 
and  which  was  recognised  in  the  obedience  and  submission  of  the  Jews. 
The  means,  then,  by  which  they  sought  to  quench  the  truth — to  induce 
a  denial  of  the  manifest  power  of  God,  and  to  retain  the  people  as  their 
proselytes  and  followers — were  to  bring  against  Jesus  the  accusation  of 
breaking  the  law  of  the  land.  He  who  did  so,  they  argued,  must  be  a 
sinner — he  could  not  come  from  God,  and  to  follow  him  would  be  cer- 
tain destruction. 

Suppose  they  had  succeeded,  in  this  instance,  and  made  a  proselyte 
to  their  views  of  the  man  whose  eyes  had  been  opened — suppose  he  had 


344  FREE   CHURCH   PULPIT. 

been  overawed  by  the  fear  of  their  indignation,  and  threats  of  expul- 
sion from  the  synagogue,  and  consented  either  to  deny  the  miracle  al- 
together, or  to  confess  that  Jesus  was  a  sinner — what  would  have  heen 
the  result  ?  He  would  certainly  have  become  twofold  more  the  child  of 
hell  than  the  Pharisees.  He  could  only  become  a  proselyte  of  theirs  by 
a  process  which  must  have  ruined  his  whole  moral  and  rational  nature. 
In  order  to  this  he  must  have  denied  what  he  knew  to  be  a  manifest 
work  of  God — trampled  upon  his  vivid  and  present  convictions  of  duty 
— outraged  his  sense  of  justice  and  his  feelings  of  gratitude — seared  his 
conscience,  and  denied  the  simplest  conclusions  of  his  reason.  A  pro- 
selyte so  gained  must  have  become  worse  than  those  who  sought  his  ad- 
herence to  their  cause — a  man  whom  no  reason  could  hereafter  convince, 
and  no  moral  feeling  could  influence.  Such  are  all  disciples  gained  by 
such  a  course  of  action.  They  are  worse  than  useless  to  the  party  who 
obtains  them,  and  their  adherence  involves  them  in  a  double  ruin — a  se- 
cond death. 

2.  Throughout  the  narratives  of  the  evangelists,  there  are  scattered 
abundant  evidences  of  another  instrument  of  proselytising  employed  by 
the  Pharisees.  It  is  the  language  of  reviling  and  scorn.  They  ridi- 
culed the  poverty  of  the  disciples.  The  religion  of  Jesus  they  repre- 
sented as  implying  something  mean  and  contemptible.  "Have  any  of 
the  rulers  believed  in  him  ?"  The  place  of  Christ's  birth  was  a  subject 
of  mockery  :  "  Can  any  good  thing  come  out  of  Nazareth  ?"  His  dis- 
ciples were  scorned  as  Galileans.  The  apostles  speaking  in  the  power 
of  the  Holy  Ghost,  were  men  drunken  with  new  wine.  Nothing  could 
surpass  the  indignant  scorn  with  which  they  answered  the  question  of 
the  man  who  had  been  born  blind  when  he  asked  them:  "  Will  ye  also 
be  his  disciples?"  T^on  they  reviled  him  and  said,  "  Thou  art  his  dis- 
ciple, but  we  are  Moses'  disciples.  We  know  that  God  spake  unto 
Moses  ;  as  for  this  fellow,  we  know  not  from  whence  he  is."  Thus  it 
would  appear  that  they  looked  upon  their  religion  as  respectable  at  least 
for  its  antiquity.  This  religion  of  Jesus  was  little  more  than  three 
years  old,  a  thing  new  and  unworthy  of  credit.  The  Pharisees  were 
mistaken  here,  as  well  as  in  many  other  things.  The  religion  of  Jesus 
had  the  advantage  of  theirs  not  only  in  its  truth,  but  in  its  antiquity. 
Moses  was  not  the  founder  of  Pharisaism,  it  was  the  corrupt  oifspring  of 
a  degenerate  and  recent  age. 

Doubtless  by  such  reviling  and  mockery  they  might  attain  a  certain 
measure  of  success.  Many  might  thus  be  ashamed  to  acknowledge 
Jesus,  and  many  more  would  willingly  join  them  in  their  insulting 
language.  So  far,  however,  as  such  weapons  were  successful,  nothing 
but  evil  could  be  the  result.     A  proselyte  so  gained,  became  merely  a 


REV.  WILLIAM  WILSON.  345 

disciple  to  evil  speaking.  The  power  which  has  gained  him  to  the 
Pharisees,  is  the  power  of  raillery,  and  he  has  submitted  to  this  by  the 
sacrifice  of  calm  conviction,  and  sober  investigation.  He  either  becomes 
in  his  turn  an  expert  railer,  or  he  is  afraid  to  look  henceforth  in  the 
naked  face  of  truth.  Without  any  settled  convictions,  he  is  at  the  mercy 
of  every  wind  of  doctrine,  and  becomes  twofold  more  the  child  of  hell 
than  he  was. 

3.  Another  instrument  of  the  Pharisees  for  making  and  retaining 
proselytes,  was  misrepresentation  and  calumny.  They  watched  the 
words  of  Jesus  that  they  might  have  something  to  report  to  his  disadvan- 
tage. They  observed  his  actions  that  they  might  find  matter  of  accu- 
sation against  him.  They  put  to  him  insnaring  questions  that  they  might 
charge  him  with  blasphemy,  or  treason.  They  did  not  scruple  to  hire 
and  suborn  witnesses  to  stand  in  evidence  against  him,  in  the  mock  trial 
to  which  he  was  subjected.  By  every  invention  which  a  malignant  inge- 
nuity could  suggest,  they  sought  to  compass  his  destruction.  They  felt  that 
either  Jesus  or  they  must  submit.  The  disciple  of  Jesus  could  not  be  a 
Pharisee,  but  they  judged  that  the  spirit  of  falsehood  and  calumny  was 
strong  enough  to  destroy  Jesus.  Jesus  at  one  period,  however,  had  the 
people  on  his  side,  and  they  were  afraid  to  destroy  him  by  violence. 
But  they  could  corrupt  the  minds  of  the  people,  and  then  safely  put 
their  designs  in  execution.  Blasphemy  and  treason  were  good  watch- 
words in  such  a  warfare.  They  had  the  wisdom  to  adopt  them,  and 
they  succeeded  in  their  immediate  object.  Jesus  was  crucified  under 
this  double  charge. 

Now  it  is  altogether  a  devil's  work  to  make  a  man  a  disciple  to  lying. 
Falsehood,  under  any  circumstances,  is  dangerous,  and  ultimately  de- 
structive to  the  whole  moral  nature.  But  that  a  falsehood  should  form 
the  turning  point  of  man's  history — that  it  should  constitute  the  thing 
which  determines  his  course  of  action — is  doubly  destructive.  This  was 
the  case  with  such  disciples  of  the  Pharisees,  and  hence  they  became 
twofold  more  the  children  of  hell  than  themselves — the  adopted  and 
chosen  sons  of  him  who  is  the  accuser  of  the  brethren. 

4.  The  Pharisees  made  converts  by  force.  They  took  up  the  weapons 
of  persecution  and  vigorously  employed  them.  Their  well  known  prac- 
tice had  passed  into  a  heathen  proverb  : — 

"  We'll  force  you,  like  the  proselyting  Jews, 
To  be  like  us." 

At  an  early  period  in  the  gospel  history,  we  find  that  they  punished  the 
confession  of  the  name  of  Jesus,  by  expulsion  from  the  synagogue.  Their 
violence  increased  with  the  progress  of  Christianity,  and  they  perse- 


446  FREE  CHURCH  PULPIT. 

cuted  on  a  larger  scale  and  with  greater  severity.  They  stoned  Stephen 
to  death.  "  And  Saul  was  consenting  unto  his  death.  And  at  that 
time  there  was  a  great  persecution  against  the  Church,  which  was  at 
Jerusalem,  and  they  were  all  scattered  abroad  throughout  the  regions  of 
Judea  and  Samaria,  except  the  apostles.  And  devout  men  carried 
Stephen  to  his  burial,  and  made  great  lamentation  over  him.  As  for 
Saul,  he  made  havoc  of  the  Church,  entering  into  every  house,  and  hal- 
ing men  and  women,  committed  them  to  prison." 

And  still  farther,  we  find  that  "  Saul,  yet  breathing  out  threatenings 
and  slaughter  against  the  disciples  of  the  Lord,  went  unto  the  high 
priest,  and  desired  of  him  letters  to  Damascus  to  the  synagogues,  that 
if  he  found  any  of  this  way,  whether  they  were  men  or  women,  he 
might  bring  them  bound  unto  Jerusalem."  Such  was  the  Pharisaic  me- 
thod of  making  proselytes,  and  of  checking  the  growth  and  progress  of 
the  truth. 

A  man  so  converted — in  terror  of  bonds,  imprisonment,  death — under 
the  influence  of  lesser  fears  than  these — the  fear  of  worldly  loss — the 
displeasure  of  relatives  and  friends — the  fear  of  offending  men  high  in 
station  and  influence — becomes  worse  than  those  who  sway  him.  He  is 
the  victim  of  force,  with  a  conscience,  it  may  be,  overborne  and  silenced. 
He  is  removed  from  the  proper  position  of  a  rational  and  accountable 
being.  He  has  been  subjected  to  the  law  of  beasts,  and  in  yielding  to 
that  law,  has  become  brutal.  He  has  sacrificed  the  right  to  exercise  his 
judgment  and  obey  the  law  of  his  conscience,  and  has  now  no  other 
guide  than  the  sense  of  fear.  That  law,  moreover,  to  which  he  submits 
is  the  law  he  will  apply,  and  the  only  one  he  knows  how  to  use.  The 
power  he  may  possess  will  he  brutally  abused,  and  he  will  prove  himself 
twofold  the  child  of  hell. 

When  such  facts  and  principles  as  these  are  carefully  attended  to,  it 
will,  we  think,  be  £  "parent,  that  when  Jesus  brings  the  charge  con- 
tained in  the  text  against  the  Pharisees,  there  is  something  more  im- 
plied in  it  than  is  explicitly  stated  in  words.  The  charge  as  expressed, 
pronounces  woe  against  them,  because  of  their  great  zeal  in  making  pro- 
selytes, and  because  of  the  lamentable  results  which  followed  upon  their 
conversion.  Their  zeal,  indeed,  is  magnified  by  a  very  emphatic  form 
of  expression.  They  are  represented  as  compassing  sea  and  land  in  the 
propagation  of  their  principles,  that  is,  they  sought  converts  wheresoever 
they  were  to  be  found — were  impeded  by  no  difficulties,  availed  them- 
selves of  all  opportunities,  and  were  regardless  of  distance  and  of  dan- 
ger in  the  work.  But,  besides,  they  are  represented  as  doing  all  this 
in  order  to  make  one  proselyte  ;  from  which  it  appears  that  their  zeal 
was  so  intense  that  they  did  not  await  favourable  opportunities,  and  the 


REV.  WILLIAM  WILSON.  347 

prospects  of  great  success,  but  that  their  energies  were  called  into  action 
by  the  prospect  of  gaining  even  one  convert.  When,  however,  we  look 
to  the  results  of  their  labour,  we  perceive  that  there  is  something  more 
implied  than  is  expressed.  Their  converts  arc  represented  as  being 
made  doubly  worse  than  themselves.  Now,  such  a  result  could  not  have 
followed,  had  their  means  of  conversion  been  those  of  persuasion  and 
argument  alone.  In  such  a  case  their  converts  would  have  been  as  bad 
as  themselves,  but  no  worse.  When  these  results,  however,  are  contem- 
plated in  the  light  which  the  Scripture  history  of  the  Pharisees  affords, 
we  perceive  not  only  how  they  should  have  inevitably  followed  from  the 
methods  they  employed  in  gaining  converts,  but  that  there  is  also  in  the 
text  an  implied  charge  against  them  because  of  the  adoption  of  such 
means.  The  precise  crime,  then,  which  is  laid  against  the  Pharisees  is, 
that  in  their  zeal  for  making  converts,  they  forgot  what  was  due  to  the 
claims  of  conscience  and  reason,  and  had  recourse  to  means  which  in- 
evitably issued  in  the  ruin  of  those  whom  they  gained  to  their  cause. 

This  crime,  in  its  whole  extent,  and  almost  in  its  whole  circumstances, 
is  still  chargeable  against  many.  It  characterizes  the  whole  history  of 
Popery,  and  has  been  painfully  and  extensively  developed  at  this  day, 
before  our  own  eyes,  by  a  Church  professedly  Protestant.  It  is  a  crime 
which  we  might  expect  to  be  perpetrated  in  the  namo  of  a  religion  of 
outward  forms,  such  as  that  of  the  Pharisees  was.  That  religion  which 
has  its  foundations  in  eternal  truth,  disdains  to  employ  such  weapons, 
and  has  no  temptation  to  use  them.  For  the  work  of  such  a  religion  is 
upon  the  soul  of  man,  and  it  has  gained  nothing,  till  it  has  gained  the 
conscience,  and  reason,  and  heart.  Its  converts  are  not  counted  by  the 
position  they  occupy,  and  the  profession  they  make,  but  by  their 
thoughts  being  brought  into  captivity  to  the  obedience  of  Christ.  The 
constraint  which  it  employs  is  not  upon  the  outward  man,  but  its  aim  is, 
to  bring  the  soul  under  the  constraining  love  of  Christ.  It  addresses 
itself  to  the  conscience  and  reason,  and  grateful  feelings  of  men.  It 
waits  for  the  effective  operation  of  the  Spirit  of  God.  Its  results  are  to 
quicken  the  dead — to  make  the  dry  bones  live — to  give  a  healthful  direc- 
tion, and  fresh  vitality  and  power  to  all  the  faculties.  Formalism,  on 
the  other  hand,  addresses  itself  to  the  worldly  fears  and  ambitious  hopes 
of  men.  It  has  nothing-  besides  to  which  it  can  make  its  appeal.  It  has 
no  arguments  to  reason  and  conscience,  and  its  object  is  not  to  save  the 
soul,  but  to  enduce  an  outward  conformity.  It  is  strong  only  in  num- 
bers, and  in  worldly  influence,  and  it  forces  its  way  by  giving  preva- 
lence and  power  only  to  the  baser  passions  of  humanity. 

A  twofold  evil  is  attendant  upon  such  operations.     When  the  voice 
of  conscience  is  silent  and  overborne,  and  when  the  spirit  of  inquiry  i 


S48  FREE  CHURCH  PULPIT. 

crushed,  the  way  is  open  for  a  heartless  and  unmitigated  despotism. 
Passive  obedience  takes  the  place  of  intelligent  submission — the  spirit 
of  enterprise  is  destroyed — the  traces  of  civilization  are  effaced — and 
national  weakness,  ignorance,  and  barbarism  follow.  But  more  mournful 
even  than  these,  are  the  direct  and  immediate  consequences  which  follow 
upon  such  means  of  proselytism.  The  converts  are  not  merely  made 
barren  formalists,  but  they  become  twofold  worse.  In  the  very  act  of 
their  conversion,  an  ascendancy  has  been  given  to  those  passions  of  their 
nature,  which  make  them  twofold  more  .the  children  of  hell. 

Yet  even  to  such  we  would  hold  out  the  language  of  invitation  and  of 
hope.  The  grace  of  our  God  can  accomplish  impossible  things.  Saul 
the  persecutor  became  Paul  the  Apostle.  And  the  purpose  for  which 
this  great  work  was  effected  in  him  was,  "that  in  him  first  Jesus  Christ 
might  shew  forth  all  long  suffering,  for  a  pattern  to  them  who  should 
hereafter  believe  on  him  to  life  everlasting."  Your  salvation  is  pos- 
sible—  your  position  is  in  the  last  degree  dangerous.  To-day,  if  ye 
will  hear  his  voice,  harden  not  your  hearts.  Seek  Him  while  he  may 
be  found,  call  upon  him  while  he  is  near.  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts  ;  let  him  return  unto  the 
Lord,  who  is  merciful,  and  to  our  God  who  will  abundantly  pardon. 
The  lost  will  then  be  saved — the  children  of  hell  will  become  children 
of  God.  Even  from  the  gates  of  destruction  Jesus  invites  you  to  return, 
and  follows  you  with  his  compassionate  tears  to  the  borders  of  the  lake 
that  burneth. 


(     349     ) 


LECTURE  XX. 


BY  THE  REV.  JOHN  EDMONDSTON,  ASHKIRK. 

"  Blessed  be  the  God  and  father  of  our  Lord  Jesus  Christ,  which,  according  to  his  abun« 
dant  mercy,  Inth  begotten  us  again  unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ 
from  the  dead,  to  an  inheritance  incorruptible  and  undefiled,  and  that  fadeth  not  away, 
reserved  in  heaven  for  you,  who  are  kept  by  the  power  of  God  through  faith  unto  salvation." 
— 1  Petbr  i.  3-5. 

The  inspired  author  of  this  epistle  having  invoked  the  blessing  of 
God  on  those  believers  to  whom  it  is  addressed,  gives  thanks  to  God  for 
what  he  had  done  for  them  ;  and  in  these  remarkable  words  he  condenses 
the  most  important,  instructive,  and  precious  views  of  Divine  grace,  and 
of  the  unspeakable  value  of  its  blessings  to  all  who  are  interested  in 
them  by  faith. 

There  is  no  one  of  the  Apostolical  epistles  that  has  a  more  direct 
practical  tendency  than  this,  to  prepare  the  people  of  Christ  for  the 
exercise  of  self-denial  and  patience  under  trials;  and,  while  the  whole 
tone  of  the  epistle  is  most  admirable  in  this  respect,  the  words  of  the 
text  may  be  considered  as  opening  up  at  once,  to  Christians,  the  very 
well-spring  of  living  waters,  from  which  they  may  draw  unfailing  con- 
solation in  every  time  when  their  faith  is  put  to  the  proof. 

The  relation  in  which  Christians  stand  to  God,  and  in  which  he  has 
placed  himself  to  them,  is  one  which  furnishes  an  eternal  theme  of 
praise  and  thanksgiving ;  and  they  who  can  understand  and  appreciate 
the  mercy  of  God  as  thus  set  forth,  shall  never  want  songs  of  joy,  even 
in  the  darkest  night  of  affliction  ;  while  they  have,  in  these  views,  a 
basis  of  stable  support  from  which  no  trial,  to  which  their  faith  can  be 
subjected,  can  ever  be  severe  enough  to  move  them. 

The  apostle  Paul  says  of  the  Christian's  hope,  that  "  it  maketh  not 
ashamed."  It  is  a  hope  which  no  sinner  believing  in  Jesus  need  be 
ashamed  to  profess  ;  and  it  will  not  put  to  shame,  by  disappointing,  any 
of  those  who  are  brought  to  lay  hold  on  it  in  God's  way. 

In  the  following  remarks  on  the  text,  let  us  advert,  1st,  To  the  origin 
of  the  Christian's  hope ;  2d,  To  its  object ;  3d,  To  the  grounds  on  which 
it  rests,  and,  as  connected  with  these,  the  security  that  it  shall  be  infal- 
libly realized. 

No.  134.— Lkc,  20.  vol.  in. 


350  FREE  CHURCH  PULPIT. 

I.  What  is  the  origin  of  the  Christian's  hope  ?  Is  it  his  own  doing  ? 
his  own  work?  did  the  idea  of  it  occur  to  himself?  or  did  he,  or  could 
he,  pay  any  price  for  the  possession  of  this  most  blessed  hope  ?  Why, 
the  very  term  "hope,''  according  to  its  native  meaning,  implies  that  we 
are  drawn  out  from  ourselves ;  and  while  we  may  trust  ourselves  in  any 
case  in  which  we  may  reasonably  think  our  power  or  skill  adequate  to 
the  occasion,  when,  on  the  contrary,  we  discover  our  own  resources  to 
be  vain,  we  then  look  about  us  for  some  opening  from  without,  through 
which  we  may  think  it  barely  possible  that  help  may  be  descried.  This 
exercise  of  the  mind,  in  looking  to  something  out  of  ourselves  for  that 
help  which  is  not  in  us,  is  properly  the  exercise  of  "  hope," — looking  to 
something  distant,  either  in  time  or  place,  for  a  happier  state  of  things 
than  that  in  which  we  may  find  ourselves  situated. 

Now,  hope  may  be  stronger  or  weaker  according  to  the  state  of  our 
minds ;  it  may  vary  also  according  to  circumstances.  At  one  time  it 
may  brighten  up  into  confidence,  at  another  it  may  vanish  away  to 
despair.  The  strongest,  wildest  hopes  may  be  cherished  on  weak 
grounds  by  a  sanguine  or  presumptuous  mind  ;  while  a  mind  of  a  dif- 
ferent temperament  will  require  the  most  favourable  appearances  to 
raise  it  above  despondency. 

There  is  no  resource  to  which  the  miserable  cling  so  tenaciously  for 
support  as  to  hope ;  and  often  hope  may  be  the  only  principle  that  can 
preserve  from  breaking  down  under  a  load  of  trials  ;  and,  for  a  time, 
the  beneficial  effect  of  hope  may  be  almost  equally  great  whether  it  be 
in  reality  well  or  ill  founded.  Of  course  a  false  or  presumptuous  hope 
must  of  necessity  be  at  length  put  to  shame ;  but  so  long  as  its  hollow- 
ness  is  not  known  or  suspected,  it  may  for  a  time  have  its  characteristic 
effect,  as  well  as  if  it  had  rested  on  a  true  foundation. 

Now  the  hope  of  which  the  Apostle  speaks,  in  the  passage  under  con- 
sideration, has  characters  which  distinguish  it  from  all  other  hopes.  It 
is  of  all  the  brightest  and  the  best :  it  is  Divine  in  its  origin,  immov- 
able in  its  grounds,  and  infallible  in  its  promises. 

This  hope  has  its  origin  from  the  abundant  mercy  of  God,  even  the 
father  of  our  Lord  Jesus  Christ.  Mercy  is  the  only  quarter  to  which 
perishing  sinners  could  look  for  any  blessing ;  and  it  is  to  God'g  free, 
unbought  mercy,  that  believers  are  indebted  for  all  their  hopes.  Divine 
justice  had  been  heinously  offended  by  sin — divine  holiness  utterly  ab- 
hors it ;  and  the  sentence  which  proclaims  the  doom  of  sinners  runs 
in  these  awful  words — "  Cursed  is  every  one  that  continueth  not  in  all 
things  that  are  written  in  the  book  of  the  law,  to  do  them."  If  God 
had  not  been  possessed  of  the  attribute  of  mercy,  vain  had  it  been  for 
sinners  to  hope  for  any  escape  from  justice  ;  and  it  is  only  because  ho 


REV.  JOHN  EDMONDSTON.  351 

is  long-suffering,  and  gracious,  and  slow  to  anger,  and  of  great  mercy, 
that  we,  the  sinful  sons  of  Adam,  are  not  consumed. 

And  when  we  look  to  the  number,  the  heinousness,  and  the  aggrava- 
tions of  our  sins,  it  is  plain  that,  in  pardoning  us,  there  is  scope  not  only 
for  mercy,  but  for  much  mercy  ;  nor  can  we  fail  to  see  how  the  grace  and 
mercy  of  God  are  made  to  abound  in  removing  from  us  our  iniquities, 
as  far  as  east  is  from  the  west,  and  in  forbearing  to  deal  with  us  as  we 
have  sinned. 

It  is  to  the  mercy  of  God,  then — to  his  abundant  mercy,  that  we  are 
indebted  for  any  hope  which  we  are  permitted  to  cherish.  But  it  is 
proper  to  observe,  that  it  is  not  to  simple,  blind,  undiscriminating 
mercy,  that  we  are  indebted,  for  God  has  other  attributes  that  must 
have  scope  for  display,  as  well  as  mercy ;  and  it  has  been  well  said,  "  a 
God  all  mercy,  is  a  God  unjust." 

How  is  it,  then,  that  sinners  of  mankind  can  hope  in  the  mercy  of 
God  ?  It  must  be  in  his  mercy  declared  through  his  Son.  No  sinner 
dare  take  refuge  blindly  in  even  the  mercy  of  God  ;  no  sinner  could 
presume  to  cast  himself  on  mercy  without  encouragement  to  do  so  ;  but 
the  greatest  sinner  is  encouraged  to  flee  to  God's  mercy,  as  he  is  the 
Father  of  our  Lord  Jesus  Christ — to  mercy  made  known  to  us  through 
a  Redeemer — through  one  whom  God  himself  has  set  forth  as  Media- 
tor, as  Saviour,  as  the  propitiation  for  our  sins. 

In  the  words  used  by  the  Apostle  in  the  passage  now  before  us,  there 
is  a  concurrence  of  expressions  which  tend  to  destroy  every  idea  of 
power  in  ourselves  in  the  matter  of  salvation,  and  every  idea  of  merit 
in  anything  about  us.  It  is  "  according  to  God's  abundant  mercy' 
that  believers  have  this  hope  ;  it  is  because  of  his  mercy  through 
Christ  the  Saviour  ;   and,  further,  it  is  because  he  hath  begotten  us  to  it. 

Such  language  is  very  peculiar — it  is  very  forcible — it  is  not  easy  to 
be  mistaken,  or,  when  once  understood,  to  be  forgotten. 

What  are  the  hopes  which,  by  nature,  we  are  entitled  to  cherish  ? 
Paul,  in  Ephes.  ii.  3,  speaks  of  believers  being,  "  by  nature,  children 
of  wrath,"  and  as  such,  of  course,  and  continuing  such,  they  had  no 
reason  to  look  for  anything  from  a  holy  God,  except  "  infinite 
wrath  and  infinite  despair."  This  is  the  inheritance  to  which  they  are 
entitled  by  nature's  birthright.  But  God,  who  is  rich  in  mercy,  for  his 
great  love  wherewith  he  loved  them,  hath  begotten  them  again  to  a 
lively  hope — to  an  inheritance  incorruptible,  and  undefiled,  and  that 
fadeth  not  away.  As,  then,  the  possibility  of  having  this  hope  rests  on 
the  Divine  mercy,  so  the  actual  possession  of  it  is  due  to  the  almighty 
power  of  God,  carrying  into  effect  the  purposes  of  his  mercy,  and  thus, 
they  who  are  begotten  again  of  God  to  a  lively  hope,  can  claim  no 


352  FREE  CHURCH  PULPIT. 

merit  to  themselves  in  the  matter  ;   "  of  his  own  will  begat  he  us/'  6ays 

James. 

It  is  God,  then,  who,  according  to  his  abundant  mercy  through 
Christ,  is  the  author  of  his  people's  hope.  He  hegettet/t  them  anew  to 
this  hope — it  is  his  doing,  not  their  own  ;  and  while  to  his  mercy  is  due 
the  praise  of  originating  this  gracious  purpose,  to  his  power  is  due  the 
praise  of  carrying  it  into  happy  effect,  and  begetting  them  again  to 
this  lively  hope. 

And  observe  the  force  of  the  beautiful  and  expressive  language  of 
the  inspired  Apostle.  It  is  not  simply  hope  to  which  the  people  of 
God  are  begotten — it  is  not  simply  good  hope,  but  lively,  living  hope. 
These  terms  correspond  well  with  the  first  part  of  the  figure,  which  re- 
presents God  as  begetting  his  people  again.  The  hope  which  is  theirs 
is  a  thing  of  life,  and,  instead  of  remaining  stationary,  or  falling  away, 
it  will  live  and  grow;  and  while  the  hope  of  the  hypocrite  is  as  the 
giving  up  of  the  ghost,  the  hope  of  God's  children  is  like  the  shining 
light  of  the  morning ;  it  is  that  which  cannot  be  repressed  ;  even  though 
it  may  be  partially  obscured  behind,  clouds,  still  it  grows,  shining 
more  and  more  unto  the  perfect  day.  It  is  instinct  with  life,  and  its 
life  will  no  more  be  destroyed  than  his  from  whom  it  was  derived. 
It  is  a  hope  which  will  stand  the  severest  tests  by  which  it  may  be 
tried  ;  and  let  the  people  of  God,  in  whom  it  dwells,  be  persecuted  even 
unto  death ;  let  their  sufferings  and  trials  be  extreme,  even  seemingly 
surpassing  the  limits  of  possible  endurance,  still  their  hope  will  be,  in 
the  language  of  the  text,  a  "  living  hope" — a  hope  that  maketh  not 
ashamed.  It  is  living,  and  sure,  and  steadfast,  because  of  its  ori- 
gin and  its  proper  seat ;  it  is  of  God's  begetting,  and  it  taketh  hold 
of  that  which  is  within  the  veil,  and,  therefore,  come  what  will  come,  he 
who  hath  this  hope  in  him  can  never  be  moved  from  his  steadfastness. 

II.  This  leads  us  to  speak,  in  the  second  place,  of  the  object  of  this 
hope.  It  is  from  the  mere}'  of  God,  as  Peter  plainly  informs  us,  that 
it  derives  its  origin.  It  is  Divine  mercy  that  awakens  it  into  being  ; 
and  what  is  it,  we  next  inquire,  to  which  its  regards  are  directed  ? 
Now,  the  blessings  of  Divine  grace  to  which  believers  are  privileged 
to  direct  their  hopes,  are  set  forth  generally,  in  the  passage  before  us, 
by  two  different  terms  ;  first,  as  an  "  inheritance,"  incorruptible,  un- 
defiled,  and  unfading  ;  and,  secondly,  as  a  "  salvation."  Both  of  the 
views  thus  presented  to  us  claim  shortly  our  notice  in  expounding  this 
passage. 

1.  The  blessings  to  which  the  hopes  of  believers  are  directed  are  re- 
presented as  an  inheritance.     The  object  of  the  Christian's  hope  is  no 


REV.  JOHN  EDMONDSTON.  S53 

vain,  or  small,  or  trifling  object.  It  is  not  any  of  the  vanities  of  time 
— it  is  not  any  of  the  joys  of  sense — it  is  not  the  best,  or  greatest,  or 
noblest  that  this  earth  can  afford  ;  but  it  is  a  blessing  from  on  high  — 
an  inheritance  of  blessings,  before  which  all  that  is  great,  or  noble,  or 
costly,  or  coveted  in  this  world,  fades  away  into  insignificance.  It  is 
even  an  inheritance  of  glory — an  inheritance  with  the  saints  in  light — 
an  inheritance  incorruptible,  undefiled,  and  unfading.  The  descrij)tion 
which  the  Apostle  givas  of  this  inheritance,  like  all  other  descriptions 
in  which  heavenly  things  are  set  forth  in  human  language,  is  only  one 
of  comparison.  For  no  human  terms  can  ever  adequately  describe  those 
things  which  God  hath  laid  up  for  them  that  fear  him — those  things 
which  eye  hath  not  seen,  nor  ear  heard,  neither  hath  it  entered  into  the 
heart  to  conceive  them.  Xo  human  language  can  ever  give  us  an  abso- 
lutely perfect  idea  of  things  so  far  removed  from  our  present  experience 
- — so  far  exalted  above  our  present  eoncTHon  ;  and  the  Apostle  says 
little  more  here  of  the  believer's  inheritance  than  is  barely  sufficient  to 
indicate  that  it  is  entirely  free  from  the  defects  and  blemishes  which 
cleave  to  all  earthly  things. 

The  inheritance  to  which  the  Christian  is  called  to  raise  his  hopes  is 
incorruptible  :  it  is  not  only  that  which  cannot  be  destroyed  or  impair- 
ed, but  that  which  has  no  seeds  or  spring  of  corruption  within  itself. 
But  this  is  not  all.  It  is  a  great  thing,  no  doubt,  to  know  of  a  treasure 
in  heaven,  which  neither  moth  nor  rust  doth  corrupt,  and  which  thieves 
cannot  steal ;  but  the  Apostle  uses  words  which  speak  of  still  higher 
excellence.  The  inheritance  is  undefiled  :  it  cannot  be  defiled  by  sin, 
as  all  the  good  things  of  this  world  are,  more  or  less,  by  the  manner  in 
which  they  have  been  acquired,  or  by  the  use  that  is  made  of  them  ; 
therefore,  the  Apostle  adds  the  blessed  and  consolatory  assurance  that 
the  inheritance  is  undefiled — it  can  receive  no  stain,  it  is  necessarily 
and  eternally  pure,  so  that  sin  can  find  no  place  in  it. 

And  the  third  term  employed  in  describing  this  inheritance,  raises 
the  idea  of  the  Apostle  to  the  highest  power.  The  inheritance  is  not 
only  incorrupted,  not  only  undefiled,  but,  so  far  from  being  corruptible, 
so  entirely  secure  is  it  against  every  blemish,  that  it  never  suffers  the 
slightest  and  most  superficial  change ;  its  very  bloom  (for  that  is  the 
idea  conveyed)  will  continue  in  all  its  freshness,  without  any  change. 

Thus,  then,  the  figurative  language  of  the  text  sets  forth  the  inheri- 
tance of  the  saints  as  free  from  every  imperfection  and  from  every 
change  ;  and,  without  dwelling  further  on  this  sufficiently  clear  and  im- 
pressive description,  let  us  now  just  look  to  the  force  of  the  word  inhe- 
ritance. 

That  blessedness  which  is  the  object  of  the  Christian's  hope,  is  not  a 


354  FREE  CHURCH  PULPIT. 

purchase  of  his  own — it  is  not  any  reward  of  his  merit — it  is  not  any 
compensation  for  services — it  is  not  wages,  but  a  free  gift ;  and  not  only 
a  gift,  but  a  gift  so  made  over  to  each  believer,  so  secured  to  him  as  to 
be  well  styled  an  inheritance.  He  receives  his  title  to  it  as  the  son  of 
God  :  and  as  the  title  of  the  lawful  heir  to  any  earthly  estate  cannot  be 
set  aside  without  an  act  of  injustice,  without  illegally  depriving  him  of 
that  which  is  his  due — so  neither  can  any  thing  set  aside  the  title  of  the 
child  of  God  to  that  inheritance  which  he  is  privileged  to  look  forward 
to,  in  virtue  of  his  being  the  child  of  God,  begotten  again  to  this  lively 
hope. 

Moreover,  it  is  called  an  inheritance,  because  as  yet  it  is  only  in  pros- 
pect. It  is  the  believer's  in  all  its  plenitude — it  is  certainly,  indefeasi- 
bly,  and  eternally  his,  but,  as  yet,  he  does  not  entirely  possess  it — he 
enjoys  it,  as  yet,  only  in  hope.  But  as  certainly  as  God  is  now,  by 
his  word,  and  spirit,  and  providences,  making  his  children  meet  for  the 
inheritance  of  the  saints  in  light,  so  certainly  the  hope  which  animates 
them  is  a  living  hope,  and  will  not  make  them  ashamed.  It  will  live, 
and  grow,  and  brighten,  and  support  them,  till  faith  shall  be  turned  to 
8ight,  and  hope  be  swallowed  up  in  enjoyment. 

2.  The  object  of  the  Christian's  hope  is  also  denoted  in  the  test  by 
the  term  "  salvation."  This  terra  denotes  redemption  from  slavery  ;  de- 
liverance from  evil  or  distress  of  various  hinds  ;  victory  over  enemies,  and 
rescue  from  their  power ;  and  while  used  repeatedly  in  all  these  meanings 
in  sacred  writ,  when  applied  to  the  people  of  Christ,  whom  he  died  to 
save,  it  denotes,  in  its  full  and  final  import,  their  being  brought  at 
length,  through  every  difficulty  and  danger,  triumphantly  to  the  safe,  se- 
cure, imperishable,  enjoyment  of  his  eternal  kingdom. 

The  inheritance  comprehends  all  the  blessings  which  they  can  desire 
or  enjoy  ;  all  that  is  finally  for  their  good  ;  all  that  Christ  has  purchased 
for  them ;  this  is  what  chiefly  they  have  to  thank  God  for  ;  this  is  that 
in  the  perfect  enjoyment  of  which  they  shall  be  made  eternally  blessed. 
And  as  the  lively  hope  expresses  their  state  of  mind  with  regard  to  it 
while  here,  so  their  salvation  signifies  their  being  at  last  secured  in  the 
enjoyment  of  it,  without  the  slightest  possibility  of  anything  to  deprive 
them  of  it,  or  to  interrupt  or  mar  their  enjoyment. 

The  term  salvation,  then,  as  here  used,  is  not  a  mere  variety  of  ex- 
pression, repeating  only  in  varied  language  the  idea  that  had  already  been 
expressed,  by  "  inheritance.''  There  is  evidently  a  rising  meaning  in 
the  apostle's  words.  There  is,  first,  "  a  hope,"  which  is  the  present  feel- 
ing and  disposition  of  the  renewed  spirit  looking  forward  to  good  things 
to  come;  then  there  is  "the  mheritancs"  itself,  which  is  the  great  and 
glorious,  the  eternal,  and  real,  and  abiding  object  of  this  hope ;  and 


REV.  JOHN  EDMONDSTON.  355 

lastly,  there  is  the  "  hope"  giving  place  to  the  "  actual  possession"  of 
this  inheritance;  the  attainment  of  the  last  and  highest  end  for  which  the 
believer  was  begotten  again  to  this  hope  ;  his  personal  deliverance  from 
all  evils,  and  his  introduction  to  the  heavenly  inheritance  ;  the  perfect 
fulfilment  of  the  hope,  the  inalienable  possession,  and  the  eternal  fruition 
of  the  inheritance. 

And  this  salvation  is  not  only  already  perfect  in  itself,  and  certain  and 
infallible  to  all  who  have  an  interest  in  Christ,  but  is  even  now  ready  to 
be  manifested  in  the  last  time.  There  is,  for  the  present,  a  veil  between 
the  Christian  and  his  final  salvation  ;  but  this  is  only  a  temporary  state 
of  things,  and  does  not,  in  the  very  least  degree,  affect  the  certainty  of  his 
future  bliss.  For  salvation  is  in  all  respects,  and  with  all  its  blessings, 
prepared  for  the  child  of  God,  and  ready  to  be  bestowed  ;  God's  fulness 
of  time  has  only  to  be  waited  for  ;  and  when  once,  in  the  course  of  his 
providence,  and  by  the  mighty  working  of  his  grace,  his  child  is  fully 
made  meet  for  the  glorious  inheritance,  then  (not  before)  the  veil  shall 
drop  from  his  eyes,  and  he  shall  see  and  know  even  as  he  is  known. 

III.  We  now  proceed  to  speak  shortly  of  the  grounds  on  which  this 
hope  rests,  and  the  security  which  assures  the  believer  that  this  hope  shall 
not  fail  to  be  realized. 

We  have  seen  that,  in  its  origin,  the  believer's  hope  is  to  be  ascribed  to 
God ;  to  his  mercy  and  to  his  power  ;  the  believer  is  begotten  of  God  to 
a  lively  hope  of  a  blessed  eternity.  Now,  this  hope  should  be  considered, 
not  only  in  its  origin,  but  in  its  grounds,  in  its  confirmation  and  its  cer- 
tainty ;  and,  blessed  be  God,  there  is  very  ample  cause,  from  all  these 
views,  why  all  who  have  this  hope  should  to  all  eternity  bless  God  who,  in 
his  mercy,  is  the  author  of  it. 

Elsewhere  (James  i.  18)  we  are  told,  "  Of  his  own  will  begat  he  us  by 
the  word  of  truth."  It  is  the  word  of  God  which  gives  light  and  life ; 
the  gospel  is  the  power  of  God  unto  salvation  ;  his  promises,  which  are 
exceeding  great  and  precious,  were  given  that  we  might  be  partakers  of  a 
Divine  nature. 

The  word  of  God,  which  cannot  lie,  is,  then,  the  great  ground  of  the 
Christian's  hope  ;  and  all  God's  children  and  servants  can  appreciate 
and  can  adopt  the  language  of  David,  when  he  says,  "remember  the 
word  unto  thy  servant  on  which  thou  hast  caused  me  to  hope,"  Ps. 
cxix.  49. 

But  it  is  of  importance  to  observe  that  it  is  not  the  naked  word  of  God 
on  which  the  believer's  hope  is  grounded.  This  is,  no  doubt,  ample  and 
sufficient  to  rest  his  eternal  all  upon.  If  God  should  promise  to  the  most 
guilty  person  pardon  and  peace  and  bliss,  and  call  him  to  come  and  ac- 


856  FREE  CHURCH  PULPIT. 

cept  of  it,  and  should  mate  the  offer  known  in  any  way  that  should  pre- 
clude all  mistake  as  to  its  being  in  reality  Hit  offer,  and  His  call,  no 
sinner  so  addressed  need  hesitate  to  believe  ;  nor,  indeed,  could  he  be 
excused  if  he  refused  to  believe  and  comply. 

But,  in  all  God's  transactions  with  sinful  men  regarding  their  salvation, 
we  have  not  only  his  word,  but,  in  addition,  the  partial  fulfilment  of  that 
word  ;  and,  while  the  word  declares  his  purposes,  we  have  these  purposes 
themselves  manifested,  in  their  partial  and  commencing  fulfilment  ;  we 
see  steps  taken — the  most  solemn  and  momentous  steps  taken  towards 
carrying  God's  promises  and  purposes  into  complete  effect  ;  and  if  ever, 
for  a  single  moment,  we  might  be  tempted  to  slight  or  overlook,  or  dis- 
believe any  word  of  God  (which  we  cannot  do  without  guilt),  we  should, 
on  the  slightest  reflection,  be  admonished  of  our  error,  and  recalled  to 
right,  and  proper,  and  saving  views,  if  we  look  to  what  God  has  done  in 
fulfilment  of  his  word. 

And  not  only  are  the  promises  exceeding  great  and  precious,  but  they 
are  in  Christ  all  "  yea  and  amen  ;"  and,  when  we  look  to  Christ  as 
God's  unspeakable  gift,  we  can  see  the  force  of  the  apostle's  unanswer- 
able reasoning,  "He  that  spared  not  his  own  son,  but  freely  gave  him 
up  to  the  death  for  us  all,  how  shall  he  not  with  him  also  freely  give  us 
all  things  ?" 

The  apostle,  in  the  text,  refers  to  the  resurrection  of  Christ  in  con- 
nexion with  the  Christian's  hope.  Now,  it  is  Christ  altogether  ;  a 
whole  Christ,  in  all  his  offices,  in  all  his  states,  in  all  he  did  and  suffered 
as  Mediator ;  that  is  the  proper  ground  of  the  Christian's  hope  before 
God  —the  great  confirmation  of  his  promises  and  offers  of  mercy.  But 
the  apostle  speaks  here  merely  of  his  resurrection,  either  as  correspond- 
ing with  the  terms  he  had  used  in  describing  the  Christian's  hope — it 
was  a  living  hope  to  which  he  was  begotten  again  ;  or  he  may  use  it  as 
describing  the  completion  and  success  of  Christ's  work ;  inasmuch  as 
his  resurrection  both  implied  his  previous  death  and  shewed  that  he 
had  not  died  in  vain.  He  died  for  our  offences,  and,  having  as  surety 
paid  the  penalty  for  us,  and  satisfied  Divine  justice  in  our  stead,  he  rose 
again  for  our  justification. 

The  resurrection  of  Christ,  then,  is  that  very  point  in  his  transac- 
tions, as  Saviour  and  surety,  which  concentrates  in  itself  the  very  essence 
of  the  Christian's  hope.  It  is  that  point  at  which  his  triumph  mani- 
festly began  ;  that  point  at  which  he  was  shewn  to  be  a  conqueror  ;  at 
which  it  was  shewn  that,  even  by  his  death,  he  had  abolished  death, 
and  destroyed  him  that  had  the  power  of  it.  So  that  well  may  the 
apostle  Paul  ask,  Rom.  viii.  33,  "  If  God  be  for  us,  who  can  be  against 
us  ?     "Who  shall  lay  anything  to  the  charge  of  God  s  elect  ?    It  is  God 


REV.    JOHN    EDMOXDSTOX.  357 

that  justifieth  ;  who  is  lie  that  condemneth  ?  It  is  Christ  that  died,  yea, 
rather  that  is  risen  again,"  &c. 

Looking  to  the  resurrection  of  Christ,  then,  as  a  consequence  of  his 
sacrificial  and  expiatory  death,  we  are  assured  of  the  reality  of  that  in- 
heritance which  is  the  object  of  the  Christian's  hope  ;  and  we  know  and 
are  sure  that,  in  its  value,  it  is  not  unworthy  of  its  price  ;  and,  as  we 
are  not  redeemed  with  corruptible  things  as  silver  and  gold,  but  with 
the  blood  of  Christ,  as  of  a  lamb  without  spot  or  blemish,  so  we  know 
that  the  blessings  of  Christ's  redemption,  of  this  inheritance  of  glory, 
are  blessings  far  beyond  what  gold  and  silver,  all  the  treasures  of  the 
world,  or  of  many  worlds,  could  purchase ;  and,  though  now  we  see  it 
not,  yet  knowing  that  Christ  paid  the  price — that  this  price  has  been 
accepted  (as  evidenced  by  his  resurrection),  so  this  inheritance  is  surely 
reserved  in  heaven  for  all  who  are  by  faith  united  to  him  who  died  for 
them  and  rose  again. 

It  is  in  the  heavens ;  kept  and  laid  up  where  it  can  neither  be  des- 
troyed nor  plundered.  The  people  of  God  may  be  assailed  by  many 
trials  and  temptations  ;  they  may  be  persecuted,  afflicted,  and  beset 
with  doubts  and  fears.  But  their  inheritance  is  beyond  the  reach  of  all 
these  ;  it  is  kept  in  heaven  for  them.  It  is  kept  for  them,  not  only  in 
itself  secure  from  every  misfortune,  but  secure,  also,  from  every  misap- 
propriation. It  cannot  be  alienated  from  its  rightful  possessors  ;  it  is 
laid  up  for  Christ's  people,  and  none  else  shall  receive  it  in  their  stead. 
And  as  from  these  considerations  there  is  all  desirable  assurance  that 
the  inheritance  has  been  purchased,  is  secured,  and  shall,  without  fail, 
be  kept  for  those  for  whom  it  is  destined,  so  also  there  is  the  most  per- 
fect assurance  that  they  shall  be  brought  to  it.  They  may  have  much 
to  encounter  ere  this  can  be  the  case  ;  it  is  through  much  tribulation 
that  they  must  enter  into  the  kingdom.  But  still  there  is  no  fear  of 
failure  in  the  end,  for,  as  the  inheritance  is  prepared  and  secured  for 
them  in  heaven,  so  they  are  kept  safely  for  it.  If  the  inheritance  is  to 
be  secured  for  the,  as  yet  far  distant,  heirs,  there  must  also,  of  necessity, 
be  a  keeping  of  their  persons  that  they  may  be  sure  of  reaching  the 
possession  of  it.  And,  accordingly,  they  are  kept  safe  from  all  evil  in 
the  world,  just  as  their  inheritance  is  kept  securely  for  them  in  heaven. 
In  this  present  life  the  believer  is  exposed  to  many  trials  ;  he  is 
beset  by  numberless  dangers ;  he  is  watched  by  enemies  who  seek  his 
life,  and  wait  for  his  halting  ;  and,  notwithstanding  he  has  the  promise 
of  the  eternal  inheritance,  yet  were  he  to  be  left  to  take  care  of  himself, 
he  might  still  have  many  fears  and  doubts  as  to  his  ultimately  reaching 
it.  But  this  is  not  the  way  God  works  ;  he  dees  not  leave  the  believer 
to  himself  :  he  is  kept ;  he  is  guarded  as  by  a  military  escort,  defended 


858  FREE   CHURCH   PULPIT. 

as  by  an  armed  protector.  He  is  kept  by  the  power  of  God.  The  same 
power  which  created  him  anew  and  begat  him  to  a  lively  hope,  also  pre- 
serves and  keeps  him  safe.  As  it  is  in  nature,  so  also  in  grace.  The 
Creator's  power  requires  to  be  repeated  or  continued  in  that  of  the  pre- 
server. He  who  begins  the  good  work  in  the  hearts  of  his  children, 
requires  to  carry  it  on  to  perfection.  He  who  creates  the  sinner  anew, 
can  not  forsake  the  work  of  his  own  hands ;  he  who  begets  to  a  living 
hope,  needs  to  keep  those  so  begotten  by  his  mighty  power  unto  salva- 
tion. "  The  name  of  the  Lord  is  a  strong  tower,  into  which  the  righte- 
ous runneth  and  is  safe." — Prov.  xviii.  10. 

God  does  not  do  his  work  imperfectly,  and  when  he  takes  one  step  to- 
ward the  attainment  of  an  end,  however  numerous  may  be  those  which 
need  to  follow,  there  is  no  doubt  but  that  they  will  all  be  found  to  take 
place  in  due  course,  for  (Rom.  viii.  28-30), "  we  know  that  all  things  work 
together  for  good  to  them  that  love  God — to  them  who  are  the  called  ac- 
cording to  his  purpose.  For  whom  he  did  foreknow,  he  did  also  predes- 
tinate to  be  conformed  to  the  image  of  his  Son,  that  he  might  be  the 
first-born  among  many  brethren.  Moreover,  whom  he  did  predestinate, 
them  he  also  called  ;  and  whom  he  called,  them  he  also  justified  ;  and 
whom  he  justified,  them  he  also  glorified." 

The  salvation  of  sinners  is  God's  work,  in  design,  in  execution,  and 
in  application,  and,  in  all  its  parts,  it  bears  traces  of  his  finger,  and 
manifests  the  glory  of  his  power,  as  well  as  the  riches  of  his  grace. 

Now,  it  is  God's  power  that  keeps  the  Christian  unto  salvation  ;  but 
how?  through  faith.  This  faith  is  his  gift;  and  what  is  this  faith  ? 
it  is,  in  the  language  of  Scripture,  "  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen."  We  do  not,  and  cannot  as  yet  see 
eternal  things,  but  we  noiv  lay  hold  of  them  by  faith.  Even  noiv,  even 
at  this  distance,  we  by  faith  take  hold  of  the  inheritance,  and  enjoy  it 
by  anticipation. 

And  here  We  see  the  proper  place,  use,  and  value  of  faith.  It  is  God 
who  begetteth  sinners  again  to  a  living  hope  ;  it  is  Christ  who  died  to 
purchase  for  them  a  title  to  all  the  blessings  of  salvation.  The  inheri- 
tance on  which  they  are  called  to  fix  their  hope,  is  reserved  for  them 
in  heaven  ;  and  the  saints  of  God  are  kept  by  his  own  power,  through 
faith  unto  salvation.  It  is  faith  which  for  the  present  connects  them 
with  the  heavenly  inheritance,  and  which  maintains  the  connection  in 
the  midst  of  circumstances,  that  might  otherwise  move  them  from  their 
steadfastness.  For  this  faith  is  not  a  mere  speculative  view  of  truth, 
but  an  active  and  powerful  principle,  which  purifies  the  heart,  works 
by  love,  and  gives  a  final  and  certain  victory  over  the  world  and 
all  enemies. 


RET.   JOHN   EDMONDSTON.  359 

Now  this  principle,  through  which  God  by  his  power  keeps  his  own 
people,  being  of  his  own  implanting,  being  part  of  that  process  by 
which  he  brings  his  people  to  salvation  ;  as  it  is  most  precious,  so  it  ia 
most  imperishable,  and  though  subject  to  many  trials,  cannot  be  destroy- 
ed. It  was,  indeed,  made  for  trials  ;  they  are  the  very  element  in 
which  it  lives,  and  instead  of  being  hurt  by  them,  it  is  only  called  into 
proper  exercise,  and  fitted  more  and  more  for  its  peculiar  office,  so 
that  though  the  children  of  God  may  be  "  for  a  season  in  heaviness, 
through  manifold  temptations,  yet  the  trial  of  their  faith,  being  much 
more  precious  than  of  gold  that  perisheth,  though  it  be  tried  with  fire, 
will  be  found  unto  praise,  and  honour,  and  glory,  at  the  appearing  of 
Jesus  Christ ;"  "  for  tribulation  worketh  patience,  and  patience  expe- 
rience, and  experience  hope,  and  hope  maketh  not  ashamed." 

Such  is  the  Christian's  hope,  in  its  origin,  grounds,  and  security. 
The  topics  we  have  touched  in  pursuing  this  subject  have  been  too  many 
to  receive  any  adequate  illustration  in  the  course  of  this  lecture.  But 
it  is  of  vast  importance  that  the  professing  Christian  should  look  at 
them  as  they  stand  in  connection,  especially  in  the  present  day,  when 
loose  and  partial  views  of  truth  are  so  strangely  prevalent,  and  mixed 
up  with  so  many  dangerous  errors.  We  trust,  therefore,  that  even  so 
imperfect  a  sketch  of  those  views  of  Divine  truth  embodied  in  the  text 
will  not  be  found  unseasonable.  We  trust  that,  by  this  means,  those 
of  you  who  have  tasted  that  God  is  gracious,  and  that  Christ  is  precious, 
will  be  confirmed  in  your  blessed  hope,  and  disposed  with  the  apostle 
sincerely  to  bless  him  who  has  begotten  you  again.  We  shall  only 
further  say  to  you,  hold  fast  the  beginning  of  your  confidence  steadfast 
unto  the  end.  Seek  to  conduct  your  lives  in  conformity  with  the  hopes  you 
cherish  ;  live  as  citizens  of  heaven,  and  aim  at  the  present  use  and  pre- 
sent application  of  this  hope. 

A  hope  so  great  and  so  divine, 

May  trials  well  endure ; 
And  purge  the  soul  from  sense  and  sin, 

As  Christ  himself  is  pure. 

And  should  there  be  any  within  hearing  who  are  conscious  that  as  yet 
they  are  strangers  to  this  blessed  hope,  let  them  now  be  invited  to  pon- 
der well  the  immense  difference  between  their  condition  and  that  of  those 
who  have  that  invaluable  privilege,  and  not  to  rest  contented  in  a  state 
so  awful. 

To  you  the  most  seasonable  word  is,  "  Except  ye  repent,  ye  shall  in- 
evitably perish.''  But  though  this  be  the  certain  and  infallible  result 
of  persisting  in  your  present  condition,  you  are  not  at  liberty  to  consider 
your  state  as  hopeless.     As  it  is  the  duty  of  every  minister  of  the  gospel 


360  FREE   CHURCH    PULPIT. 

to  call  all  within  hearing  to  repentance,  so  it  is  the  duty  of  those  who  do 
hear  to  comply  with  the  call.  And  how  great  encouragement  is  there 
to  he  found  for  all  who  are  led  to  feel  their  lost  condition  as  sinners, 
and  who  are  concerned  for  their  soul's  salvation,  in  the  many  gracious 
and  pressing  invitations  of  Holy  Scripture  ?  "  Ho,  every  one  that  thirst- 
eth,  come  ye  to  the  waters,  and  he  that  hath  no  money :  come  }re,  buy 
and  eat ;  yea,  come,  buy  wine  and  milk  without  money,  and  without 
price.  Seek  ye  the  Lord  while  he  may  be  found,  call  ye  upon  him  while 
he  is  near :  Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts  :  and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him  ;  and  to  our  God,  for  he  will  abundantly  pardon." — 
Isaiah  lv.  1,  6,  7.  "  Repent,  and  be  baptised  every  one  of  you  in  the 
name  of  Jesus  Christ  for  the  remission  of  sins,  and  ye  shall  receive  the 
gift  of  the  Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your  chil- 
dren, and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call."— Acts  ii.  38,  39. 

No  man  who  is  addressed  in  the  language  of  these  promises  and  invi- 
tations can  presume  to  say  that  God  is  unwilling  to  receive  him,  and 
thus  excuse  his  indifference  about  his  soul's  welfare.  And  if  any  man, 
hearing  these  words,  refuse  to  repent  and  turn  to  God,  the  blood  of  his 
soul  must  plainly  be  on  his  own  head ;  and  if  he  lives  and  dies  without 
God,  and  Christ,  and  hope,  there  is  no  alternative  but  that,  having  thus 
put  away  from  him  the  offers  and  invitations  of  Divine  grace,  he  must 
have  his  final  portion  with  those  to  whom  it  will  be  said,  "  Behold  ye 
despi3ers,  and  wonder  and  perish." 


(    361     ) 


LECTURE   XXL 


BY  THE  REV.  JOHN  FERGUSON,  BRIDGE  OF  ALLAN. 

Psalm  xsm. 

"  All  Scripture  is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness." 
All  Scripture,  therefore,  should  be  studied,  "  that  the  man  of  God  may 
be  perfect,  throughly  furnished  unto  all  good  works."  Certain  por- 
tions of  Scripture ,  however,  are  particularly  suited  for  special  reasons 
and  circumstances  of  the  Christian  life.  The  Bible,  blessed  be  the  name 
of  the  Father  of  the  redeemed,  has  sincere  milk  for  babes,  and  strong 
meat  for  men  ;  and  no  child  of  God,  duly  searching  the  Scriptures,  can 
fail  to  find  his  portion  of  food  in  season.  But  who  of  this  family  does 
not  find  a  peculiar  love  to  such  portions  of  the  Word  as  these — the 
Gospel  according  to  John — the  Epistle  of  Paul  to  the  Romans — the 
Book  of  Psalms  ?  The  Psalms  have  always  held  the  highest  place  in 
the  estimation  of  the  Church  of  the  living  God  ;  and,  as  an  eminent 
commentator  remarks,  "  the  Christian's  use  of  them  in  the  closet,  and 
the  minister's  in  the  pulpit,  will  generally  increase  with  their  growing 
experience  of  the  power  of  true  religion  in  their  hearts."  Yet,  pre- 
cious as  is  the  entire  Book  of  Psalms,  and  unsurpassed  as  these  holy 
songs  be  throughout  the  widest  range  even  of  inspired  poetry,  as- 
suredly not  one  of  them  is  more  highly  valued,  more  frequently  studied, 
or  more  fondly  remembered,  than  the  Twenty-third  Psalm.  In  every 
age,  since  the  days  of  David,  it  has  been  the  common  property — "  the 
rejoicing  of  the  heart,"  of  every  member  of  that  great  mystical  flock 
which  the  Good  Shepherd  is  now  gathering  unto  his  fold  on  earth,  and 
guiding  through  the  wilderness  to  the  green  pastures  of  Paradise  in 
heaven, <:  where  the  Lamb  which  is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  unto  living  fountains  of  water." 

No.  135. — Lect.  21.  vol.  in. 


262  FREE  CHURCH  PULPIT. 

And  we  need  not  wonder  that  this  should  be  thefact,  for  the  Twenty-third 
Psalm  is  suited  to  all  characters  and  conditions — to  all  frames  and  feelings 
that  may  exist  among  men.  They  who  would  enter  into  the  kingdom 
of  grace  will  here  find  the  Great  Shepherd — the  new  and  the  living 
way — the  riches  of  Divine  Goodness  and  mercy  ;  and  they  who  would 
follow  their  Lord  to  his  rest,  will  here  behold  the  provision  made  for 
their  journey,  and  the  home  prepared  for  them  at  its  close.  They  on 
whom  the  candle  of  the  Lord  shines  most  brightly  may  here  find  a  sub- 
ject with  which  to  tune  their  harps  to  joy  ;  while  they  who  walk  in 
darkness  may  find  much  to  encourage  them  to  stay  themselves  on  God, 
and  still  look  for  light.  The  young  man  just  entering  on  the  perilous 
pursuits  of  life  may  here  find  lessons  for  guidance  in  the  paths  of  righte- 
ousness :  the  tender  child  may  here  learn  with  the  first  lispings  of  in- 
fancy to  say,  "  The  Lord  is  my  Shepherd  ;"  and  the  old  man,  descend- 
ing into  the  vale  of  years,  may  be  taught  to  sing,  "  Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil."  Thus  rich 
is  the  Twenty-third  Psalm  with  instruction  and  consolation,  amid  the 
most  diversified  experience  of  this  present  life — thus  stored  with  the  pro- 
mises and  prospects  of  another  and  a  better  life  beyond  the  grave.  The 
Twenty-third  Psalm  may,  indeed,  be  said  to  be  a  picture  of  the  Gospel 
— a  brief  but  beautiful  system  of  theology  ;  nay,  as  Luther  said  of  the 
Psalter  generally,  "  a  little  Bible." 

It  is  generally  supposed  that  David  was  the  author  of  this  Psalm, 
and  that  he  penned  it  after  passing  through  the  dangers  and  trials  of 
his  early  life,  and  when  he  had  reached  a  haven  of  comparative  peace 
in  old  age.  The  imagery  is  precisely  such  as  would  most  naturally 
suggest  itself  to  the  Shepherd  King.  The  first  four  verses  derived  their 
illustrations  from  pastoral,  the  two  last  from  royal,  life.  The  royal 
Psalmist  enters  at  once  into  the  very  middle  of  his  subject.  At  once 
you  see  where  his  treasures  are  laid  up — where  his  heart  centres — what 
is  his  heaven.  He  boasts  not  of  his  wealth,  his  power,  his  rank  :  he 
boasts  not  that  he  has  been  taken  from  the  sheep-cot  of  Jesse  to  be  the 
Lord's  anointed  ;  that  he  has  left  the  shepherd's  rod  to  wield  the  sove- 
reign's sceptre  ;  that  he  has  been  raised  from  the  lowliest  tosoccupy  the 
loftiest  place  among  his  fellow- men.  It  is  the  joy  of  his  heart  that  he 
is  a  subject  of  Heaven's  King — that  he  is  a  member  of  the  flock  of  the 
Good  Shepherd,  that  he  has  tasted  the  mercies  of  redeeming  love  and 
renewing  grace.  And  David  is  not  satisfied,  as  many  are,  with  a  vague 
and  general  kind  of  faith.  It  is  not  enough  for  him  to  know  that  there 
is  a  Shepherd  of  Israel — a  Saviour  of  sinners.     He  has  seen  the  Lord's 


REV.   JOHN   FERGUSON.  363 

goodness  to  himself ;  for  himself  he  has  sought  and  found  the  "blessings 
of  salvation.  The  Lord  is  my  Shepherd.  You  seem  to  see  the  -very- 
scenes  which  are  passing  before  the  eye  of  the  inspired  penman,  while 
his  inmost  soul  is  thus  stirred  to  praise  the  Lord  :  He  thinks  of  the 
fields  of  Bethlehem,  where  he  once  tended  his  father's  flocks,  and  of  that 
hour  of  imminent  danger  when  the  Lord's  faithfulness  was  his  shield 
and  buckler,  and  when  the  arm  of  the  stripling  was  raised  to  slay  both 
the  lion  and  the  bear ;  or  of  the  valley  of  Blah — when  the  camp  of  the 
Philistines  was  ringing  with  sounds  of  triumph,  and  Israel's  tents  were 
full  of  sadness  ;  but  where  the  pebble  of  the  brook,  sent  from  the  sling 
of  Jesse's  youngest  son,  smote  the  gigantic  Goliath  to  the  dust  ;  or  the 
Psalmist  thinks  of  the  time  when  he  fled  from  his  unrelenting  enemy 
Saul,  and  was  hunted  like  a  y  tridu,e  on  the  mountains  ;  or  of  that  still 
more  trying  hour  when  Absalom  raised  his  parricidal  hand  against  his 
grey-haired  father,  and  when  the  aged  monarch,  deserted  by  his  friends 
and  favourites,  driven  forth  from  his  p-iluce,  and  the  temple  of  his  God, 
was  constrained,  weeping,  to  wend  his  weary  way  across  the  brook 
Kedron,  and  to  sojourn  in  the  wilderness.  David  has  not  forgotten 
these  days  of  danger  and  deliverances,  in  which  the  eye  of  the  Shepherd 
that  never  slumbers  watched  over  him,  and  the  arm  of  the  Almighty 
protected  him.  And  while  these  scenes  pass  "before  the  eye  of  the 
Psalmist,  his  heart  overflows  with  gratitude,  and  he  gives  all  the  praise 
and  the  glory  to  Him  who  had  so  wondrously  preserved  him  in  the  past, 
and  still  so  richly  blessed  him  in  the  present  hour. 

But  a  greater  salvation  than  David  ever  experienced  in  these  seasons, 
was  before  his  mind  when  he  said,  "  The  Lord  is  my  Shepherd.'' 
Doubtless,  while  he  thus  wrote,  he  was  looking  in  faith  and  hope  to 
the  days  and  doings  of  that  Great  Shepherd  who  was  to  come  into  this 
wilderness,  and  to  lay  down  his  life  for  the  lost  sheep  of  the  House  of 
Israel.  Anticipating  his  advent  and  atonement,  David  here  lays  his 
hand  on  the  head  of  the  Lamb  of  God,  and  says,  "  Thi3  Jehovah-Jesus 
is  my  Shepherd,  my  Saviour."  He  is  "  all  my  salvation,  and  all  my 
desire." 

Do  you,  my  hearers,  seek  thus  to  appropriate  Jesus  as  your  oivn  ?  Do 
you  say,  my  beloved  is  mine  ?  Or  are  you  quite  satisfied  with  hearing 
that  there  is  such  a  thing  as  salvation,  and  such  a  being  as  the  Saviour, 
without  being  able  to  say,  "  they  are  mine?"  It  must  be  a  personal — an 
individual  matter.  "  What  must  /  do  to  be  saved  ?"  "  God  bd  merciful  to 
me  a  sinner."  "  Lord  help  me."  "  Lord  remember  me."  And  the 
Syrophenician  pleads  till  the  special  answer  is  given  :  "  0  woman,  great 
is  thy  faith ;  bf  it  unto  thee  even  as  thou  wilt."      And  the  malefac- 


364  TREE  CHURCH  PULPIT. 

tor  must  hear  the  promise,  "  To-day  thou  shalt  be  with  me  in  Pa- 
radise." 

If  you  do  not — or  dare  not — thus  appropriate  Jesus,  and  say,  the 
Lord  is  ray  Shepherd,  why  this  doubt  and  fear?  Have  you  not  had 
more  solemn  calls  to  believe  in  Jesus — more  striking  evidence  of  the 
Saviour's  love — than  ever  David  had  ?  He  only  saw  the  day  of  Christ 
afar  off;  you  have  seen  the  fulness  of  his  time.  He  saw  the  Saviour's 
love  dimly  shadowed  forth  in  type  and  emblem  :  you  are  called  to 
behold  it  in  facts  and  realities — Bethlehem — Gethsemane — Golgotha — 
Calvary.  Surely  Christ's  cradle  and  his  cross — his  life  and  death — 
put  the  brand  of  blackest  guilt  on  unbelief  when  found  among  us  in  our 
day  of  surpassing  privilege.  My  hearers,  David  could  say,  "  The  Lord 
is  my  Shepherd  :"  Can  you  add,  "  And  he  is  mine  ?" 

But  to  make  this  profession  in  words  is  not  enough.  "Many  say, 
Lord,  Lord,"  yet  do  not  his  will.  In  our  Master's  name,  we  welcome 
the  worst  to  him  "  who  came  to  seek  and  save  the  lost.''  Yet  ere  you 
venture  to  assure  yourselves  that  you  are  Christ's,  see  that  you  have  the 
marks  of  his  sheep.  In  a  general  sense,  all  men  are  his  flock  ;  for, 
however  far  they  may  wander  from  him,  or  however  little  they  may  ac- 
knowledge his  care,  still  his  arm  protects — his  eye  watches — his 
bounty  supports  all.  But  the  objects  of  Christ's  special  care — his  true 
fold — are  a  chosen  remnant — a  little  flock  :  Noah  in  the  midst  of  the  an- 
tediluvian world— Lot  in  Sodom — Israel  in  Goshen — Ezekiel's mourners 
— the  seven  thousand  who  have  not  bowed  the  knee  to  Baal.  Examine 
yourselves.  To  the  law  and  the  testimony.  You  hear  the  Lord  of  the 
flock  himself  describing  the  sheep  :  John  x.  3  and  4.  Christ's  sheep 
hear  him — know  him — follow  him.  They  are  marked,  marked  in 
the  ear — "  my  sheep  hear  my  voice  :"  marked  in  the  foot — "  my  sheep 
follow  me."  Have  you  these  marks?  Are  your  spots  the  spots  of  the 
children  ?  Look  well  to  this.  Many  mistake,  and  the  mistake  is  fatal. 
It  is  true  now  as  of  old — many  are  called,  few  chosen.  "  Strait  is  the 
gate  and  narrow  is  the  way  which  leadeth  unto  life,  and  few  there  be 
that  find  it."  But  blame  not  the  Good  Shepherd  either  for  the  strait 
gate,  or  the  scanty  numbers.  Over  the  gate  which  leads  into  the  king- 
dom of  grace  is  written  in  large  and  legible  letters  the  blessed  invita- 
tion— "  Whosoever  will,  let  him  come  ;"  and  there  too  still  stands  the 
precious  assurance,  "  Him  that  cometh  unto  me  I  will  in  nowise  cast 
out."  If  the  gate  is  strait  then,  and  the  way  narrow,  man's  unbelief 
and  man's  ungodliness  are  the  cause.  The  gate  is  strait  to  us,  because 
we  would  carry  in  the  world  with  us ;  the  way  is  narrow,  because  we 
would  take  all  our  lusts  and  idols  along  with  us.     For  though  this  gate 


rev.  John  ferguson.  365 

that  leadeth  unto  Christ's  fold  will  admit  the  sinner,  it  will  not  admit 
his  sins  :  therefore  the  many  will  not  enter. 

"  By  me,''  says  the  Good  Shepherd,  "  if  any  man  enter  in,  he  shall 
he  saved."  The  believer  enters  in,  and  the  blessings  of  salvation  even 
"  unto  the  utmost  bounds  of  the  everlasting  hills,"  arise  before  the  eye 
of  faith.  He  stands,  like  the  Pilgrims  on  the  Delectable  Mountains, 
and  beholds  the  land  of  Beulah  and  the  gates  of  the  Celestial  City. 
David,  overpowered  with  the  fair  prospect,  can  describe  only  a  few  of 
its  glories.  "  I  shall  not  want."  Observe  the  connection.  Why  was 
David  assured  that  he  should  never  want  ?  Because  Canaan  was  his 
kingdom  ?  Because  the  riches  of  the  land  that  flowed  with  milk  and 
honey  replenished  his  treasury  ?  Because  hosts  of  friends  and  subjects 
were  around  him  ever  ready  to  come  and  go  at,  their  monarch  s  bidding  ? 
Nay,  David's  confidence  was  not  like  that  of  the  man  who  said,  "  Soul, 
thou  hast  laid  up  much  good  for  many  years  ;  take  thine  ease,  eat,  drink, 
and  be  merry."  Rii*ht  well  David  knew  that  all  this  would  not  secure 
him  against  want.  Full  well  the  hatred  of  Saul,  the  cursing  of  Shimei, 
the  rebellion  of  Absalom,  had  taught  him  the  sad  but  salutary  lesson, 
that  the  friendship  of  man  is  a  broken  reed,  and  the  treasures  of  earth 
a  miserable  portion.  But  the  Psalmist  had  been  led  from  the  broken 
cisterns  to  the  true  fountain  of  living  water.  How  then  could  he  want? 
Had  he  not  the  Omnipotent  to  protect  him,  the  Omnipresent  to  watch 
over  him — the  unchangeable,  the  Almighty,  the  ever  merciful,  to  be  his 
friend  and  his  portion  ?  Yes,  the  Lord  himself — not  his  gifts,  his 
salvation,  his  heaven  merely — but  the  Lord  himself,  is  the  portion  of 
every  believer's  heritage.  Yes,  not  only  all  that  God  has,  but  all  that 
God  is — God  himself  belongs  to  the  believer;  for  thus  the  better  covenant 
runs:  "  I  will  be  their  God.''  All  that  1  am  to  myself,  I  am  to  them. 
Therefore,  if  God  cannot  want,  as  little  can  his  people.  They  are 
"  heirs  of  God — joint  heirs  with  Christ.''  Theirs  is  his  righteousness 
— his  power — his  love — his  faithfulness — his  all.  Yea,  Jehovah-Jesus 
is  their  Shepherd — their  Shepherd  is  Jehovah-Jesus ;  and,  therefore, 
as  certainly  as  God  is,  so  certainly  the  conclusion  follows,  the  people 
of  God  shall  not  want.  "  He  that  spared  not  his  own  son,  but  deli- 
vered him  up  for  us  all,  how  shall  he  not  with  him  also  freely  give 
us  all  things?"  D^ar  friends,  would  you  lack  so  good  a  thing  ?  Come 
and  take  the  Lord  for  your  Shepherd.  Would  you  truly  enrich 
your  families,  and  ennoble  your  children  ?  Come  yourselves,  and 
seek  to  bring  them  with  you  to  enter  into  covenant  with  the  Lord. 
Come,  and  then  you  will  not  only  have  the  bounties  of  Providence, 
and   the    riches    of  earth,    hut   heaven  will   open   its    windows,  and 


366  FREE  CHURCH  PULPIT. 

eterniiy  will  pour  its  treasures  upon  you,  and  God  himself  will  enrich 
you  with  his  own  infinite  fulness.  "  Seek  ye  first  the  kingdom  of  God 
and  his  righteousness,  and  all  these  things  shall  be  added  unto  you." 
Your  wants  may  be  innumerable  ;  but  your  fulness  in  God  is  inexhausti- 
ble. "  All  things  are  yours."  Miracles  may  not  be  wrought  for  you, 
but  mercy  will  find  a  channel  for  the  conveyance  of  every  good  thing. 
Ravens  may  not  bring  food  to  you,  as  they  did  to  Elijah  at  the  brook 
Cherith  ;  manna  may  not  descend  upon  you,  as  upon  Israel,  from  heaven  ; 
and  Horeb  may  not  open  its  flinty  sides  to  pour  out  the  welling  floods  ; 
but  the  promise  stands  firm  as  the  throne  of  the  Eternal.  "  Bread  shall 
be  given  you,  and  water  shall  be  sure."  What  had  Egypt  throughout 
all  her  fair  and  fertile  provinces,  when  God  was  against  her  ?  What 
lacked  Israel  even  in  the  wilderness,  when  her  Shepherd  led  Joseph  like 
a  flock?  Moses  on  the  borders  of  the  rest  could  appeal  to  them  and 
say — "  The  Lord  thy  God  hath  blessed  thee  in  all  the  works  of  thy 
hand :  He  knoweth  thy  walking  through  this  great  wilderness  :  these 
forty  years  the  Lord  thy  God  hath  been  with  thee ;  thou  hast  lacked 
nothing."  Far  better,  then,  to  be  one  of  the  flock  of  the  Good  Shepherd 
than  of  the  family  of  princes :  far  better  to  be  a  subject  of  Heaven's 
Lord  than  to  sway  the  sceptre  over  the  mightiest  empire  of  the 
earth. 

In  the  second  verse  the  Psalmist  shows  how  the  wants  of  the  flock,  as 
they  journey  through  the  wilderness,  are  supplied  by  the  Shepherd.  "  He 
maketh  me  to  lie  down  in  green  pastures  ;  he  leadeth  me  beside  the  still 
waters."  What  are  the  wants  of  the  flock  of  an  earthly  pasture  ? 
Simply  these  :  food,  drink,  repose,  and  protection.  If  these  are  supplied, 
they  do  not  want.  And  such  are  the  wants,  and  such  the  supplies  of 
the  mystical  flock.  The  Heavenly  Shepherd  is  ever  tending  and  feed- 
ing his  flock  ;  he  carries  his  lambs  in  his  bosom,  and  gently  leads  those 
that  are  with  young.  Who  shall  overcome  those  whom  the  Shepherd, 
that  never  slumbers,  keeps  ? 

See  how  the  Psalmist  delights  to  speak  of  the  Shepherd  as  ever  pre- 
sent with  the  flock,  and  to  see  his  hand  in  every  gift.  He  maketh  to 
lie  down ;  he  leadeth  by  still  waters  ;  he  restoreth  the  soul ;  he  leads 
in  the  path  of  righteousness,  for  his  name's  sake.  This  makes  every 
blessing  doubly  sweet,  when  we  see  the  hand  from  which  it  drops. 

But  what  are  his  pastures  ?  The  ordinances  of  his  grace  :  the  Word, 
the  Gospel,  the  Sabbath,  prayer,  sacraments.  Into  these  pastures 
Jesus  conducts  the  waters  of  the  sanctuary — "  the  river  whose  streams 
make  glad  the  city  of  God."  In  other  words,  Jesus  accompanies  the 
ordinances  of  his  grace  with  the  reviving  and  refreshing  operations  of 


REV.  JOHN  FERGUSON.  367 

the  Holy  Spirit.  Therefore,  these  pastures  are  green  :  therefore,  they 
afford  food  and  nourishment  to  the  soul.  Yea,  they  are  thus — because 
always  watered  by  the  rains  and  dews  of  heaven — ever  green.  In  all 
seasons  the  flock  find  their  food  ;  no  frost  nor  flood  ;  no  blight  nor 
drought ;  no  summer '3  sun  nor  winter's  snow  shall  ever  desolate  these 
green  pastures.  The  believer  who  follows  the  Shepherd  shall  find  water, 
and  refreshment,  and  consolation  from  the  comforter,  even  under  the 
scorching  sun  and  the  burning  sands  of  the  desert.  "  When  the  poor 
and  needy  seek  water,  and  there  is  none,  and  their  tongue  faileth  for 
thirst,  I  the  Lord  will  hear  them,  I  the  God  of  Israel  will  not  forsake 
them,  I  will  open  rivers  in  high  places,  and  fountains  in  the  midst  of 
valleys  ;  I  will  make  the  wilderness  a  pool  of  water,  and  the  dry  land 
springs  of  water." 

And,  however  numerous  the  flock,  yet  there  is  room  and  food  for  all 
who  will  enter.  Our  first  parents  were  invited  into  these  pastures, 
when  they  were  expelled  from  paradise — Abel  walked  and  died  in  them 
— Noah  found  them,  even  when  the  flood  covered  the  earth — Abraham 
and  the  patriarchs  were  led  in  them  during  their  mortal  pilgrimage — 
and  the  Shepherd  of  Israel  summoned  the  millions  of  that  people  to  walk 
up  and  down  in  them — and  all  who  heard  his  voice  and  followed  his 
steps,  there  found  food  for  their  souls.  And  so  is  it  still.  The  millions 
of  Christ's  flock  now  in  the  east,  and  west,  and  north,  and  south,  here 
find  plenty  ;  and  when  nations  shall  be  born  in  a  day,  still  they  will 
find  these  pastures  green  and  "  soul  satiating."  My  hearers,  if  they 
bring  no  refreshment  to  you,  it  must  be  because  your  heart  is  not  right 
with  God. 

Many  who  profess  themselves  of  the  flock  of  Jesus  are  satisfied  to  be 
led  into  and  through  these  green  pastures.  The  Psalmist  sought  to  lie 
down  in  them.  Are  you,  my  dear  friends,  of  the  number  of  those  who 
are  quite  satisfied  with  the  formal  and  occasional  observance  of  ordi- 
nances ?  Are  they  a  duty  but  not  a  delight  ?  Or  do  you  seek  them,  or 
rather  Christ  in  them,  as  the  rest  and  refreshment  of  your  soul.  Try 
yourselves.  Can  you  be  of  Christ's  flock,  if  you  lie  not  down  in  Christ's 
fold  ?  What  is  the  language,  not  of  your  lips  but  of  your  heart,  regard- 
ing these  pastures — the  Bible — the  Sabbath — prayer  ?  What  was  the 
first  mark  of  conversion  to  the  Lord  in  the  case  of  Saul  ?  "  Behold,  ho 
prayeth."  What  was  the  last  exercise  on  earth  of  the  martyr  Stephen? 
Still,  behold,  he  prayeth — "  Lord  Jesus,  receive  my  spirit." 

But  we  may  still  more  closely  see  from  the  third  verse,  that,  much  as 
David  prized  the  means  of  grace,  it  was  just  because  he  found  grace, 
yea  God — in  them.  "  He  restoreth  my  soul :  he  leadeth  me  in  the  paths 


$68  FREE  CHURCH  PULFIT. 

of  righteousness  for  his  name's  sake.*'  Ruin  through  Adam,  Redemp- 
tion in  Christ,  Regeneration  by  the  Spirit,  are  here  set  forth.  There 
is  ruin,  otherwise  restoration  would  not  be  needed.  "All  we  like  sheep 
have  gone  astray  :  we  have  turned  every  one  to  his  own  way.''  But, 
there  is  redemption  in  Christ  ;  justification  by  his  blood,  "  even  for  his 
name's  sake."  "  The  Lord  hath  laid  on  him  the  iniquities  of  us  all." 
"  The  Good  Shepherd  giveth  his  life  for  the  sheep.''  Nor  is  this  all- 
After  he  had  redeemed  by  his  blood,  he  must  reclaim  them  from  their 
wanderings  and  bring  them  back  to  his  fold.  He  must  renew  by  his 
spirit  those  whom  he  has  bought  with  his  blood.  Therefore  the  Psalmist 
says,  "  He  restoreth  my  soul.''  And  this  regeneration  goes  on  to  per- 
fect sanctification.  "  He  leadeth  me  into  the  paths  of  righteousness." 
Thus  his  voice  proclaims  the  three  great  doctrines  of  the  Gospel,  and  pre- 
sents to  us  the  three  great  blessings  of  salvation  :  Regeneration,  Justi- 
fication, and  Sanctification.  How  closely  they  follow  one  another  !  how 
inseparably  are  they  connected  in  the  case  of  everj  believer  !  links  of 
that  great  golden  chain  which  God  has  let  down  from  heaven  to  draw 
his  own  to  himself.  What  God  hath  joined  together,  let  no  man  put 
asunder. 

Verse  4,  "  Yea,  though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil :  for  thou  art  with  me  ;  thy  rod  and  thy  staff" 
they  comfort  me.''  In  the  East,  the  fold  where  the  flock  reposes,  or  the 
pastures  in  which  they  roam,  are  peculiarly  exposed  to  the  assaults  of 
beasts  of  prey  ;  and  by  day  and  by  night  the  shepherd's  care  must  be 
■vigilantly  put  forth,  while  with  "  crook"  he  guides,  or  with  "  staff"  he 
protects,  his  weak  and  helpless  charge.  Need  I  say  how  these  words 
declare  the  dangers  to  which  the  flock  of  Christ's  fold  are  exposed,  and 
the  unslumbering  guardianship  of  their  Good  Shepherd.  Perils  may 
compass  and  enemies  may  assail — the  lion  may  roar  and  the  wolf  maji 
prowl — but  the  eye  of  the  Shepherd  is  ever  upon  the  flock,  and  his  arm 
is  around  them.  "  His  presence  makes  darkness  light,  and  crooked  things 
straight  ;"  and  these  are  the  words  of  this  Faithful  and  Mighty  One  : 
"  My  sheep  shall  never  perish,  neither  shall  any  pluck  them  out  of  my 
hand."     "It  is  the  Father's  good  pleasure  to  give  them  the  kingdom." 

"  The  valley  of  the  shadow  of  death"  may  mean  those  more  dark 
and  trying  seasons,  which  the  followers  of  Jesus,  after  the  example  of 
Him  who  was  "  the  man  of  sorrows,"  must  experience  on  their  way  to 
rest.  The  way  to  Canaan  is  ever  through  the  wilderness.  The  valley 
of  humiliation  must  be  trodden  by  all  who  would  ascend  the  Hill  of 
God  above.  The  Cross  now — the  Crown  hereafter.  Or  the  valley  of 
the  shadow  of  death  may  mean  the  path  which  leads  down  to  the  dark 


REV.    JOHN  FERGUSON.  369 

dwelling-house  of  the  grave.  Job,  speaking  of  the  grave,  calls  it  "  the 
land  of  darkness,  and  the  shadow  of  death."  It  is  appointed  unto  all  men 
once  to  die :  "  Between  the  part  of  the  flock  on  earth,  and  that  which 
is  gone  to  heaven,  death  lies  like  a  dark  valley  that  must  be  passed  in 
going  from  one  to  the  other."  The  chosen  people  must  cross  Jordan 
ere  they  reach  Jerusalem. 

But  in  all  the  thorny  paths  which  the  flock  must  tread,  and  amid  the 
perils  of  the  last  journey,  see  the  peace  and  safety  which  the  Shepherd 
has  secured  for  them.  Amid  the  deepest  darkness,  rising  up  before  his 
eye,  as  he  looks  on  the  future,  the  Psalmist  sees  the  light  of  his  Saviour's 
countenance  shining  forth.  Every  word  seems  rich  with  sweetest  mean- 
ing. It  is  the  valley  of  the  shadow  of  death.  Dark  and  dreadful  in 
appearance,  but  in  reality  only  a  shadoiv.  And  justly  is  death  to  the 
believer  represented  as  a  shadow,  for  Christ  hath  robbed  it  of  its  sting. 
"  When  the  bee  has  left  its  sting  in  any  one,  it  has  no  more  power  to 
hurt ;  death  has  left  its  sting  in  the  humanity  of  Christ,  and  has  no 
more  power  to  hurt  his  child."  If  death  is  thus  to  the  believer  only  a 
shadow,  why  should  you,  my  hearers,  if  the  Lord  is  your  shepherd,  fear 
death  ?  A  painted  lion  will  not  tear ;  a  painted  fire  will  not  burn.  The 
shadow  of  a  serpent  will  not  sting,  nor  will  the  shadow  of  a  sword  kill — 
why,  then,  should  you  not  sing,  "  O,  death,  where  is  thy  sting  ;  O,  grave, 
where  is  thy  victory." 

The  Psalmist  says,  "  Yea,  though  I  walk  through,  the  valley  of 
the  shadow  of  death,  I  will  fear  no  evil."  They  who  die  without 
an  interest  in  Jesus  go  down  to  the  place  of  death  to  dwell  there 
for  ever.  They  sink  not  only  into  the  grave,  but  into  the  grave  of 
hell.  The  believer  enters  this  valley  of  death  only  to  pass  through 
it;  for,  however  deep  and  dark,  not  one  of  all  the  millions  of  the 
redeemed  has  perished  there.  They  have  passed  through  to  the 
land  of  life  and  light  on  the  other  side.  But  the  Psalmist  not  only 
knows  that  he  will  then  be  safe  from  evil  itself,  but  from  the  dread  of 
evil.  I  will  fear  no  evil.  So  many  say,  but  falsely.  The  worldling, 
in  the  heat  and  hurry  of  earthly  pursuits — the  young  man  in  the  midst 
of  unhallowed  pleasures — the  infidel  in  health  and  strength,  when  the  day 
of  danger  and  death  seems  far  away,  says  in  his  heart,  or  vainly  boasts, 
that  he  has  no  fear  of  the  great  enemy.  But  how  many  who  daringly 
scotf  at  him  in  the  distance,  quail  and  cower  in  agony  and  despair  when 
the  final  encounter  comes,  and  they  must  grapple  hand  to  hand  with  the 
adversary.  Then  even  an  apostate  Julian  has  been  made  to  confess, 
"  0,  Galilean,  thou  hast  conquered  ;"  an  infidel  Voltaire,  with  his  dying 
shrieks,  has  driven  his  own  wretched  infidel  companions  in  terjor  from 


370  FREE  CHURCH  PULPIT. 

his  bed-side  ;  and  a  blaspheming  Paine,  in  dread  of  death,  and  eternity 
beyond  it,  has  cursed  the  day  of  his  birth.  But  the  Psalmist,  and  every 
believer,  may  unhesitatingly  say,  "  Yea,  though  I  walk  through  the 
valley  of  the  shadow  of  death,  I  will  fear  no  evil."  And  the  ground 
of  this  confidence  is  sure  and  sufficient — "  For  thou  art  with  me.''  He 
alone  can  enter  into  that  valley  with  the  believer,  and  he  alone  can  save 
there.  Amid  other  dangers  and  difficulties,  the  light  of  a  brother's  eye 
may  animate  the  pilgrim  ;  the  strength  of  a  brother's  arm  may  aid  him  ; 
and  the  sympathy  of  a  brother's  heart  may  comfort  him;  but  all  these 
fail  the  traveller  to  eternity  in  life's  last  stage.  All  these  leave  him 
when  he  draws  near  to  the  brink  of  the  deep  Jordan.  Alone,  the  pil- 
grim must  enter  these  dark  waters — alone,  he  must  struggle  with  these 
stormy  waves — alone,  he  must  stem  these  overwhelming  floods — alone, 
he  must  seek  a  footing  on  that  farther  shore,  and  there — alone — the 
spirit  must  stand  before  its  God  and  its  Judge,  But,  then,  when  all 
earth  would  strive  in  vain  to  aid,  and  when  all  hell  would  put  forth  its 
power  to  destroy — Jesus  is  with  his  arm  to  sustain  and  to  save.  He, 
who  has  trodden  the  same  path,  and  triumphed  over  the  same  perils — 
He,  who  on  this  very  field  hath  encountered  the  last  enemy,  and  over- 
come all  the  principalities  and  powers  of  death  and  hell — He  is  there 
making  each  of  his  followers  to  share  in  his  victory  ;  and,  by  the  way 
of  the  valley  and  the  shadow  of  death,  he  conducts  to  the  land  of  ever- 
lasting life. 

In  the  two  last  verses,  the  Psalmist  employs  imagery,  suggested  by 
scenes  of  regal  magnificence,  to  describe  the  Lord's  abounding  goodness 
to  the  believer  in  time,  and  the  glory  that  awaits  him  through  eternity. 

Plenty,  peace,  prosperity,  are,  the  Psalmist  repeats  in  the  5th  verse, 
his  portion  ;  ''•  plenty,''  for  the  Lord  himself  spreads  the  table  and  pro- 
vides the  feast ;  "  peace" — the  Lord's  peace — peace  in  the  midst  of 
enemies,  for  "  when  he  giveth  quietness,  who  can  make  trouble  ;"  "  pros- 
perity ' — soul  prosperity,  (anointest  my  head  with  oil,  or  according  to  the 
marginal  translation,  mabist  fat)  the  anointing  of  the  Holy  One.  And 
David  knew  that  as  his  cup  was  thus  full  to  overflowing  now,  so  it  would 
continue.  Verse  6,  "  Goodness  and  mercy  shall  follow  rue  all  the  days 
of  my  life."  Goodness  and  mercy — the  gifts  of  Providence — the  bless. 
ings  of  grace,  includes  all  that  man  can  ever  need  on  earth  ;  and  these 
are  the  believer's  portion.  The  Psalmist  represents  them  as  follow- 
ing the  believer  like  an  unfailing  stream,  satisfying  him  like  an  inex- 
haustible fountain.  For  mark  these  things  as  to  the  manner  in  which 
goodness  and  mercy  are  the  portion  of  God's  servants.  "  They  follow 
me;"  they  are  not  like  a  summer  shower,  soon  ceasing,  or  like  a  shallow 


REV.   JOHN    FERGUSON.  37 1 

brook,  soon  passing  away.  They  go  with  him  where  he  goes,  and  they 
dwell  with  him  where  he  dwells.  Mark  their  continuance,  "all  the  days  of 
my  life  :"  for  whom  the  Lord  loves,  he  loves  unto  the  end.  Mark  their 
constancy,  "  all  the  clays,''  therefore  every  day  of  his  life;  like  the 
I  manna  falling  every  day  round  Israel's  tent — like  the  food  which  the 
ravens  brought  every  morning  to  Elijah  at  Cberith  s  brook,  for  God  says, 
"As  thy  day,  so  shall  thy  strength  be."  And,  finally,  mark  the  cer- 
tainty of  this  portion.  No  ifs  and  bats — no  perhaps, or  perchance,  or  per- 
adventure.  "  Goodness  and  mercy  shall  surely  follow  me  all  the  days 
of  my  life.''  And  was  this  full  flood  of  the  divine  goodness  and  mercy 
to  fail  then,  or  to  forsake  the  Psalmist  at  that  hour  ?  No  ;  he  saw  the 
stream  at  the  end  of  earth's  journey,  and  at  the  close  of  this  present 
life,  widening  and  deepening  into  the  ocean  of  eternal  and  infinite  bliss, 
and  he  then  adds,  "  I  will  dwell  in  the  house  of  the  Lord  for  ever." 
"  For  ever.''  This,  and  this  alone,  was  needed  to  complete  the  picture. 
And  the  "  covenant  is  well  ordered  in  all  things  and  sure  ;"  its  blessings 
are  everlasting  as  they  are  infinite.  Eternity  is  stamped  on  the  bless- 
ings of  the  fljclc  of  the  Good  Shepherd.  This  is  the  grand  distinguish- 
ing feature  of  heaven.  Every  object,  every  being  there  is  destined  for 
eternity.  If  there  are  pleasures  there  for  us,  they  are  "  pleasures  for 
evermore ;"  it  there  is  a  house  there  for  us,  it  is  an  "  house  not  made 
with  hands,  eternal  in  the  heavens  ;''  if  we  shall  have  an  inheritance 
there, it  will  be  an  "  inheritance  incorruptible,  undefiled,  and  that  fadetb 
not  away.''  If  holy  there,  holy  for  ever  ;  "  there  shall  in  nowise  enter. 
there  anything  that  defileth  ;"'  if  happy  there,  happy  for  ever,  "  for  they 
shall  hunger  no  more,  neither  thirst  any  more,  neither  shall  the  sun 
light  on  them,  nor  any  heat,  for  the  Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them,  and  shall  lead  them  unto  living  fountains  of 
water,  and  God  shall  wipe  away  all  tears  from  their  eyes." 

Such,  followers  of  Jesus,  she  epof  his  fold,  believing,  regenerated, 
justified  ones,  such  are  your  privileges  on  earth,  your  portion  in  heaven; 
such  your  blessings  for  time  and  through  eternity.  Happy  people  ; 
blessed  are  ye  !  See  to  it,  then,  children  of  the  kingdom,  heirs  of  glory, 
that  ye  follow  the  Lamb  whithersoever  he  goeth,  and  that  ye  walk 
worthy  of  your  high  vocation.  Live  like  yourselves,  live  like  your  master. 
Let  the  world  see  that  the  promises  of  God  are  not  empty  sounds,  that 
the  privileges  of  the  saints  are  not  mere  shadows.  Let  your  heavenly 
mindedness,  your  onward  progress,  your  increasing  godliness,  prove 
the  reality  of  your  faith,  the  steadfastness  of  your  hope,  the  truth  of 
your  love  to  him  who  "  loved  you,  and  gave  himself  for  you." 

Unbelievers,  impenitent,  unregenerate  ones  !    What,  compared  with 


372  FREE  CHURCH  PULPIT. 

these,  are  your  present  enjoyments  ?  What  your  future  hopes  ?  Take 
this  Twenty-third  Psalm,  examine  its  offers,  and  put  them  into  one  scale 
of  the  balance,  and  take  all,  all  that  the  world  can  promise,  and  put 
it  into  the  other,  and  then  ask  yourself  which  presents  the  better  portion. 
And  remember,  one  or  other  you  must  embrace.  You  must  be  gathered 
now  into  the  fold  of  the  Good  Shepherd,  or  continue  to  wander  from 
the  right  way  and  perish.  You  must  now  know  the  love  of  the 
Good  Shepherd,  or  hereafter  abide  the  "  wrath  of  the  Lamb"  of  God. 


(     373     ) 


LECTURE    XXII. 

JESUS  ANOINTED  BY  A  WEEPING  PENITENT  IN  THE  HOUSE  OF  SIMON  THE  THARl- 
SEE  :     MUCH  LOVE  SHOWN   WHERE  MUCH  SIN  HAS  BEEN  F«KOIVEN. 

BY  THE  REV.  JAMES  G-RIERSON,  ERROL. 

"  And  one  of  the  Pharisees  desired  him  that  he  would  eat  with  him,"  &e. — Lukb  vii.  36-50- 

The  Pharisees,  as  a  body,  though  they  became  extremely  jealous  of 
our  Lord's  popularity  and  success  as  a  teacher,  took  otherwise  no  interest 
in  his  doctrine,  and  manifested  no  desire  to  hear  him.  They  despised 
those  who  felt  and  acted  differently — so  much  so,  that  when  some  of 
their  own  officers,  after  having  unexpectedly  had  an  opportunity  of 
listening  to  him,  exclaimed,  "  Never  man  spake  like  this  man,"  they 
boastingly  and  contemptuously  demanded,  "  Are  ye  also  deceived  ? 
Have  any  of  the  rulers  or  of  the  Pharisees  believed  on  him  ?  "  John 
vii.  26-28. 

But  while  these  were  the  general  sentiments  entertained  by  the  Phari- 
sees as  a  body,  there  were  among  them  individuals  who,  without  show- 
ing any  desire  or  readiness  to  become  the  disciples  of  Christ,  occasionally 
manifested  a  desire  to  become  better  acquainted  with  his  views  and  pre- 
tensions. Of  this  number  was  the  individual  mentioned  in  the  passage 
before  us,  who  invited  our  Lord  to  eat  or  dine  with  him.  We  are  not 
expressly  informed  what  were  the  motives  by  which  this  Pharisee  was 
actuated  in  addressing  to  him  the  invitation  in  question  ;  but  from  the 
reflection  which  we  are  told  he  made  to  himself,  when  he  observed  the 
conduct  of  his  guest,  in  receiving  the  tokens  of  affection  and  respect  which 
were  shown  to  him  by  a  woman  who  had  been  a  notorious  sinner,  we 
are  led  to  infer  that  he  was  desirous  to  have  an  opportunity  of  judging, 
from  personal  observation,  whether  or  not  Jesus  was  really  a  prophet, 
and  what  were  the  doctrines  which,  professedly  in  that  capacity,  he  had 
to  unfold.  Be  this,  however,  as  it  may,  we  are  certain,  from  the  exhi- 
bition which  is  here  presented  of  the  character  and  prejudices  of  the 
Pharisee,  that  our  Lord  saw  in  him  enough  both  to  lament  and  condemn. 
Still,  he  did  not  refuse  to  accept  the  invitation.  He  had  on  several  occa- 
sions spoken  with  just  though  unusual  severity  of  the  Pharisees  in  gene- 
ral; but  this  did  not  lead  him  to  treat  every  individual  of  the  sect  alike, 
No.  136.— Lec.  22.  vol.  hi. 


374  FREE  CHURCH  PULPIT. 

or  to  decline  all  social  intercourse  with  those  whose  sentiments  were  not 
entirely  sound,  or  whose  hearts  were  not  undeniably  renewed.  On  the 
contrary,  he  was  ready  at  once  to  manifest  a  sociable  disposition  and 
embrace  an  opportunity  of  doing  them  good,  how  much  soever  his  own 
motives  might  be  misunderstood  or  misrepresented.  Whatever  imper- 
fections or  prejudices  might  mingle  with  the  Pharisee'6  motives  for  wish- 
ing to  meet  with  him,  he  did  not  refuse  to  gratify  his  wishes.  Frankly 
and  readily  accepting  the  invitation,  "  he  went  into  the  Pharisee's  house, 
and  sat  down  to  meat."  The  humility  and  condescension  of  our  Lord 
in  doing  so,  is  the  more  worthy  of  observation,  that,  both  from  the  lan- 
guage now  quoted,  and  from  the  disclosures  made  in  the  course  of  the 
entertainment,  it  appears  that  he  did  not  receive  from  his  entertainer 
even  the  customary  tokens  of  affection  and  respect. 

There  was  one,  however,  who,  though  neither  an  entertainer  nor  a 
guest,  did  not  fail  to  evince  the  deep  sense  which  she  had  of  the  persona 
dignity  and  excellence  of  him  who,  on  this  occasion,  conferred  rather  than 
accepted  an  honour,  by  occupying  a  place  at  the  table  of  the  Pharisee. 
This  was  "  a  woman  in  the  city  who  was  a  sinner  ; ''  who,  "  when  she 
knew  that  Jesus  sat  at  meat  in  the  Pharisee's  house,  brought  an  alabaster 
box  of  ointment,  and  stood  at  his  feet  behind  him  weeping,  and  began 
to  wash  his  feet  with  tears,  and  did  wipe  them  with  the  hairs  of  her  head, 
and  kissed  his  feet,  and  anointed  them  with  the  ointment.'* 

I.  It  is  to  this  individual  that  our  attention  is,  in  the  first  place,  to 
be  directed. 

Her  name  is  not  given,  but  only  her  character.  We  are  not  told 
who  she  was,  but  what  she  had  been,  and  how  she  acted  when  she  had 
obtained  admission  into  the  apartment  in  which  Jesus  was  entertained. 
Tradition  would  have  it  that  the  person  here  referred  to  was  Mary 
Magdalene,  whose  name  is  mentioned,  indeed,  in  the  second  verse  of  the 
following  chapter,  but  nowise  in  connection  with  the  occurrences  nar- 
rated in  the  passage  now  under  consideration,  nor  in  such  a  way  as  to 
afford  any  countenance  to  the  idea  that  Mary  Magdalene  had  at  any 
time  been  a  person  of  notoriously  immoral  and  profligate  habits.  We 
know  of  no  character,  mentioned  in  Scripture,  with  which  greater  or 
more  unwarrantable  liberties  have  been  taken,  than  the  character  of 
this  individual.  Her  name  has,  through  a  sort  of  conventional  delu- 
sion, become  a  term  of  distinction  for  a  particular  class  of  her  own 
sex,  who,  if  now  regarded  as  penitent,  have  still  cleaving  to  them  the 
remembered  infamy  of  a  previous  course  of  shocking  impurity ;  and 
the  injustice  done  to  her  memory  has  been  perpetuated,  and,  as  it 
were,  consecrated,  by  bestowing  her  name  on  those  humane  aud  salu- 
ary  institutions  which  are  devoted  to  the  rescue,  protection,  and  refor- 


REV.   JAME3   GRIERSON.  375 

mation  of  Individuals  of  the  class  to  which  she  has  been,  without  a  ves- 
tige of  evidence,  supposed  to  belong.  Instead  of  being  a  sinner,  in  the 
sense  in  which  the  terra  is  evidently  applied  to  the  woman  spoken  of  in 
our  text — that  is,  instead  of  having  been  a  great  sinner  and  open  profli- 
gate, Mary  Magdalene  appears  rather  to  have  been,  not  only  a  per- 
son of  respectability,  but  of  distinction,  if  we  may  judge  from  the  cir- 
cumstance of  her  being  associated  in  the  sacred  narrative  with  Jo- 
anna, the  wife  of  Herod's  steward.  She  was  also,  it  is  true,  a  great 
sufferer  ;  for  it  was  she,  "  out  of  whom,"  as  we  are  told,  "  Jesus  had 
cast  seven  devils."  For  this,  and  other  benefits  still  more  immediately 
connected  with  the  welfare  of  her  soul,  she,  too,  as  well  as  the  other 
individual  here  mentioned,  was  under  the  deepest  feeling  of  her  obli- 
gations to  Christ.  If  she  had  not  anointed  him  while  living,  she  had, 
along  with  others,  prepared  the  spices  with  which  to  honour  and  em- 
balm his  body  in  the  sepulchre ;  and  she  was  honoured  to  be  the  very 
first  to  whom  he  showed  himself  alive,  after  ho  had  lain  there  for  a 
time — addressing  her  affectionately  by  her  name,  and  entrusting  her 
with  a  special  and  important  message  to  his  brethren.  (John  xx. 
11-18.)  Let  us  henceforth  remember,  then,  that  Mary  Magdalene  can- 
not have  been  the  person  referred  to  in  the  passage  before  us — that,  in 
attaching  to  her  name  the  epithet  of  Magdalene,  nothing  more  was  in- 
tended than  to  distinguish  her  from  the  other  Marys  among  our  Lord'9 
female  friends,  she  being  probably  a  native  of  the  town  of  Magdala ; 
and  that  there  is  no  more  authority  for  regarding  that  as  an  epithet  of 
reproach,  or,  at  least,  of  connecting  it  with  the  idea  of  former  vices, 
than  there  is  for  regarding  the  term  Jesus  the  Nazarene,  as  originally 
signifying  anything  more  than  Jesus  of  Nazareth. 

And  while  it  thus  appears  evident  that  the  person  who  here  anointed 
our  Lord's  feet  was  not  Mary  Magdalene,  it  is  not  less  evident  that  it 
wa9  not  Mary,  the  sister  of  Lazarus.  The  latter,  also,  it  is  evident, 
anointed  his  feet ;  but  it  was  not  at  Capernaum,  in  the  house  of  Simon 
the  Pharisee,  but  in  Bethany,  in  her  own  brother's  house,  at  a  much 
later  period,  and  under  circumstances  altogether  different ;  and  no  one 
ever  insinuated  or  imagined  that  Mary  of  Bethany  had  ever,  at  any  pe- 
riod of  her  history,  been  addicted  to  the  practices  imputed  to  the  indi- 
vidual mentioned  in  the  text.  Subsequent  to  both  of  these,  there  was 
a  third  instance  of  anointing  Christ.  This  took  place  in  the  house  of 
Simon  the  leper — that  is,  who  had  once  been  a  leper ;  and  though  per- 
formed, as  in  the  previous  instance,  by  a  woman,  whose  name  is  not  re- 
corded, the  whole  circumstances  are  so  different,  that  there  is  no  apology 
for  confounding  the  one  with  the  other.  Just  in  the  same  way  that  our 
Lord  has  eoramemorated  the  liberality  of  the  poor  widow  in  casting  her 


3?fi  FREE  CHURCH  TULPIT. 

two  mites,  even  all  that  she  had,  into  the  treasury  of  the  Temple,  while  he 
has  not  communicated  her  name,  so  has  he  deemed  it  expedient  to  with- 
hold the  names  of  two  of  the  persons  who  anointed  him,  although  in  the 
case  of  one  of  them  expressly,  and  both  of  them  virtually,  he  has  said, 
in  regard  to  the  anointing  itself,  "Verily,  I  say  unto  you,  wheresoever 
his  gospel  shall  be  preached  in  the  whole  world,  there  shall  also  this, 
that  this  woman  hath  done,  be  told  for  a  memorial  of  her." 

This  being  the  case,  we  may  well  be  content  to  remain  ignorant  of 
the  name  of  the  woman  who  here  obtained  admittance  into  the  house  of 
Simon  the  Pharisee.  It  may  seem  strange,  however,  that  one  of  her 
character,  even  if  then,  though  but  recently,  changed,  should  have  been 
permitted,  how  humble  and  importunate  soever  in  her  application,  to 
enter  the  house  and  guest-chamber  of  such  a  person.  She  was  certainly 
uninvited,  and  anything  but  welcomed,  by  the  entertainer.  It  was  the 
custom,  however,  of  the  East,  and  continues  to  be  to  this  day,  for  others 
besides  guests  to  be  present  at  entertainments,  and  to  "  speak  to  those 
at  table  on  business  or  the  news  of  the  day."*  This  may  so  far  ex- 
plain her  being  found  in  such  a  place.  But  it  was  something  very  dif- 
ferent from  mere  curiosity,  or  ordinary  business,  that  induced  her  to 
Keek  admittance.  It  was  not  with  Simon  or  the  general  company  of  his 
guests  that  she  had  to  do.  One  object  of  interest,  and  one  alone,  en- 
grossed her  thoughts.  That  was  One  who  was  himself  but  lightly  es- 
teemed— Jesus,  who  alone  had  the  right  to  spurn  her  from  his  presence, 
and  who  yet  had  spoken  to  her  the  words  of  eternal  life. 

This  poor  sinner  had  very  different  reasons  from  those  of  the  Pharisee 
for  wishing  to  see  Jesus.  The  recent  miracle  of  restoring  to  life  the 
widow  of  Nam's  son,  had  produced,  in  regard  to  its  author,  a  deep  and 
general  impression.  "  There  came,"  we  are  told,  "  a  fear  on  all :  and 
they  glorified  God,  saying,  that  a  great  prophet  is  risen  up  among  us  ; 
and  that  God  hath  visited  his  people.  And  this  rumour  of  him  went 
forth  throughout  all  Judea."  Simon,  among  others,  wished  to  know 
something  more  perfectly  concerning  him,  especially  as  to  whether  or 
not  he  was  a  prophet ;  and,  as  he  was  in  a  situation  in  life  which  en- 
abled him  to  give  an  entertainment,  he  seems  to  have  thought  that  the 
best  way  of  attaining  his  object  was  to  get  Jesus  to  become  his  guest. 
The  motives  of  the  poor  sinner  were  of  a  far  higher  and  more  interest- 
ing nature.  She  also  had  heard  the  fame  of  him  who  had  raised  the 
dead,  and  instead  of  merely  musing  whether  he  was  a  prophet,  she  seem9 
to  have  been  fully  persuaded  that  this  was  the  case ;  nay,  that  he  was 
the  Great  Prophet — the  promised  Messiah — the  Saviour  of  sinners.    To 


See  Mission  of  Inquiry  to  the  Jews.    First  Edition,  p.  93. 


REV.    JAMES   €»RIERSON.  37  7 

this  conclusion  the  had  come,  not  merely,  as  it  would  seem,  because  of  the 
miracles  which  he  had  done,  and  of  the  sublime  and  peculiar  doctrines 
which  he  had  taught — speaking  among  the  people  such  things  as  no 
other  man  had  ever  spoken — but  because  he  had  spoken  in  such  a  way  as 
to  bring  her  individually  under  the  deepest  convictions  of  her  guilt  and 
danger,  and  to  work  in  her  soul  that  "  godly  sorrow  which  worketh  re- 
pentance to  salvation  not  to  be  repented  of."  The  convictions,  in  short, 
under  which  she  had  been  brought,  were  less  akin  to  those  of  Nicode- 
mus  than  those  of  her  fellow-sinner,  the  woman  of  Samaria.  She  was 
ready  to  say,  "  Come,  see  a  man  who  told  me  all  things  that  ever  I  did  : 
is  not  this  the  Christ  ?"  Yet  all  that  she  had  heard  of  him  only  made 
her  wish  to  hear  more.  She  had  already  tasted  of  the  fountain  of  living- 
waters  ;  and  the  language  of  her  soul  was,  let  me  drink  again — let  me 
drink  abundantly — let  me  drink  evermore.  She  already  knew  somewhat 
of  "  the  way  of  the  Lord,''  but  she  wished  to  have  it  "expounded"  to  her 
"  more  perfectly."  She  felt  as  if  it  had  been  said  to  her  by  the  voice  of 
God  himself,  Call  on  the  name  of  the  Lord,  and  thou  shalt  be  saved. 
Call  and  wait  on  Jesus,  "  who  shall  tell  thee  words  whereby  thou  and  all 
thy  house  shall  be  saved."  The  narrative,  indeed,  by  telling  us  that 
she  brought  with  her  an  alabaster  box  of  ointment,  distinctly  intimates 
that  she  entered  the  house  for  the  very  purpose  of  anointing  Jesus  ;  and 
this  circumstance,  while  it  demonstrates  the  exalted  ideas  which  she  en- 
tertained of  his  personal  excellence  and  dignity,  shows  also,  in  connec- 
tion with  the  other  circumstances  to  which  we  have  just  adverted,  that 
she  entertained  a  deep  and  affecting  sense  of  her  special  obligations  to 
him  in  regard  to  the  concerns  of  her  soul. 

But  whatever  may  thus  be  learned  as  to  her  existing  character,  the 
state  of  her  convictions  and  feelings,  from  the  motives  by  which  she  ap- 
pears to  have  been  influenced  in  seeking  admittance  to  the  presence  of 
our  Lord,  we  may  learn  something  still  more  precisely  by  attending  to 
the  actions  which  she  performed,  and  the  feelings  which  she  manifested, 
after  being  admitted. 

1.  She  evinced  her  humility  and  her  godly  sorrow. 
Much  as  this  poor  sinner  desired  to  enjoy  the  presence  of  our  Lord, 
so  humble  and  abashed  was  she  when  she  came  into  it,  that,  instead  of 
standing  in  front  of  him,  or  looking  him  in  the  face,  she  took  her  place 
behind  him,  standing  beside  the  couch  on  which  he  reclined  at  table,  ac- 
cording to  the  custom  of  the  country  at  the  time,  with  his  feet  sloping 
backwards,  and  thus  sufficiently  exposed  and  within  her  reach  to  receive 
those  respectful  and  affectionate  assiduities  which  she  was  prepared  to' 
render.  She  came  for  the  purpose  of  anointing  him  with  ointment,  or 
fragrant  oil ;  but  instead  of  venturing  to  anoint  his  head,  as  was  done 


§78  FREE  CHURCH  PULPIT. 

•n  another  occasion,  she  only  presumed  to  anoint  his  feet.  It  was  less 
remarkable  that  she  should  seek  to  wash  his  feet,  for  that  was  but  the 
ordinary  courtesy  shown  to  a  guest,  and,  in  the  present  instance,  with- 
held from  Jesus  by  his  entertainer ;  but  her  humility,  as  well  as  her  af- 
fection, was  further  displayed  by  her  kissing  his  feet,  after  she  had  wa- 
tered them  with  her  tears,  and  wiped  them  with  the  hairs  of  her  head. 
The  language  of  her  soul  at  that  moment  was  more  expressive  of  humi- 
lity than  the  language  of  Abigail  toward  David,  when  she  said,  "  Be- 
hold, let  thine  handmaid  be  a  servant  to  wash  the  feet  of  the  servants  of 
nay  Lord." 

Nor  did  her  humility  proceed  only  from  the  profound  sense  which 
she  had  of  his  surpassing  excellence  and  dignity.  It  proceeded  partly 
from  the  feeling  of  her  own  past  guilt  and  exceeding  unworthiness.  Her 
humility,  in  other  words,  was  closely  associated  with  her  deep  and  godly 
sorrow.  It  was  the  sorrow,  not  only  of  having  degraded  herself,  of  hav- 
ing been  a  grief  of  heart  to  her  friends  and  a  disgrace  to  her  sex ;  nay, 
not  only  of  having  lived  in  opposition  to  the  law  of  a  holy  God,  but  of 
having  lived  in  opposition  to  the  mind  and  will  of  One  who  had  shown 
her  6uch  kindness  and  compassion,  and  such  concern  for  her  eternal  wel- 
fare as  had  been  shown  by  that  wondrous  person  in  whom  were  so  sig- 
nally combined  the  sympathies  of  the  human  heart,  with  the  adorable 
attributes  of  Godhead. 

2.  But,  by  her  conduct  in  the  guest  chamber,  the  penitent  also  evinced 
her  gratitude  and  affection. 

Great  as  were  her  modesty  and  humility,  she  did  not  permit  these 
feelings  to  keep  her  back,  even  in  the  presence  of  uneharitable  obser- 
vers, from  expressing  her  unspeakable  obligations  and  ardent  attach- 
ment to  Jesus.  The  tears  which  she  shed  were  too  copious  not  to  be 
the  effect  of  deep  and  overwhelming  emotions.  She  had  furnished  her- 
self with  the  ointment  which  she  brought,  but  she  needed  no  preparation 
for  her  tears.  They  were  tears  of  affection  not  less  than  of  sorrow. 
They  were  what  she  could  neither  repress  nor  conceal.  They  fell  un- 
bidden, and  they  fell  so  copiously,  that  it  might  justly  have  been  said 
that  her  "eyes  were  a  fountain  of  tears."  They  were  so  showered  on 
the  Saviour's  feet,  that  she  felt  as  if  she  were  incommoding  him;  and 
yet  the  very  method  which  she  adopted  of  apologizing,  as  it  were,  for 
the  liberty  which  she  had  taken,  and  of  removing  the  discomfort  which 
she  had  caused,  was  only  a  further  proof  of  her  humility  and  devoted  at- 
tachment— she  wiped  his  feet  %vith  the  hairs  of  Iter  head,  and  again  kissed 
them,  in  the  continued  ardour  of  her  gratitude,  when  her  tears  were  wiped 
away.  Our  Lord  himself  has  borne  testimony  to  the  feelings  which 
prompted  these  acts  of  the  penitent's  tenderness,  by  telling  us,  in  a  sub- 


REV.  JAMES  GRIERSON.  37 lJ 

sequent  verse,  that  "  she  loved  much."  And  so  do  all  who  have  at 
once  a  true  sense  of  sin,  and  a  sweet  6ense  of  forgiveness. 

3.  The  penitent  here  evinced  her  profound  sense  of  the  veneration 
and  homage  that  were  due  to  Christ. 

She  came  for  the  express  purpose  of  anointing  him — not  only  of  ac- 
knowledging her  personal  obligations  and  attachment  to  him,  but  of 
owning  and  honouring  him  as  the  Messiah  or  Anointed  One.  She  eame 
to  do  him  homage,  similar  to  that  which  had  been  done  to  him  at  his 
birth,  when  the  wise  men  from  the  East  came  and  "  presented  unto  him 
gifts — gold,  and  frankincense,  and  myrih.''  The  gratitude  and  affec- 
tion which  she  felt  were  expressed  to  him,  not  as  a  merely  human  or 
ordinary  benefactor.  He  was  the  object  of  her  faith  not  less  than  of 
her  love.  She  was  owning  him  whom  God  had  already  and  most  sig- 
nally owned.  She  came  to  anoint  One  whom  God  had  already  "  anoint- 
ed with  the  oil  of  gladness  above  his  fellows."  She  had  experimentally 
found  Him  of  whom  Moses,  in  the  law  and  the  prophets,  had  spoken. 
She  hailed  him  as  the  salvation  of  Israel,  and  devoutly  cleaved  to  him 
as  all  her  salvation  and  all  her  desire. 

In  all  the  respects  which  we  have  now  been  considering,  the  conduct 
of  the  poor  sinner  must  approve  itself  to  every  serious  and  thinking 
mind,  as  most  suitable  and  affecting.  It  was  most  creditable  to  herself, 
and  evidently  acceptable  and  gratifying  to  the  Saviour.  It  gave  great 
offence,  however,  to  his  entertainer.  "  Now  when  the  Pharisee  which 
had  bidden  him  saw  it,  he  spake  within  himself  saying,  This  man,  if  he 
were  a  prophet,  would  have  known  who  and  what  manner  of  woman 
this  is  that  toucheth  him ;  for  she  is  a  sinner." 

II.  The  next  subject,  then,  which  now  solicits  our  attention,  is  the 
way  in  which  our  Lord  met  the  inward  surmises  and  complaints  of  the 
Pharisee,  and  in  which  he  not  only  vindicated  the  conduct  of  the  weeping 
penitent,  but  set  it  forth  as  an  honourable  contrast  to  the  conduct  of  the 
Pharisee  himself. 

The  reflection  which  the  Pharisee  here  made  within  himself,  besides 
intimating  the  doubts  which  he  had  previously  entertained  as  to  the 
prophetical  character  of  his  guest,  distinctly  implies  the  impression 
which  he  had  taken  up.  that  no  one  really  invested  with  that  character 
could  either  fail  to  be  acquainted  with  the  past  life  of  every  individual, 
however  private,  or  suffer  one  whose  life  had  been  openly  immoral,  to 
render  him  such  assiduities  as  those  which  Jesus  had  just  received 
For  that  impression,  however,  there  was  surelv  no  foundation.  Jesus 
was  indeed  fully  aware  that  this  woman  was,  even  in  the  Pharisee's  ac- 
ceptation of  the  terra,  a  rinner.  but  he  gloried  in  that  for  which  he 


H80  FREE  CHURCH  PUL?1T. 

was  reproached  by  the  scribes  and  Pharisees,  namely,  in  being  the 
u  friend  of  publicans  and  sinners."  They  contemptuously  said,  "  this 
man  receiveth  sinners,  and  eateth  with  them  ;"  and  all  this  was  true. 
He  came  into  the  world  for  the  very  purpose  of  "  saving  sinners,  even 
the  chief,''  and  that  by  dying  for  them — "  dying  for  the  ungodly." 
But  all  this,  instead  of  being  discreditable  to  Christ,  was  the  very  con- 
trary. The  woman  was  a  sinner,  and  yet  he  received  her  graciously, 
but  in  so  doing,  he  manifested  not  less  disapprobation  of  her  sins,  than 
benevolent  concern  for  her  soul. 

In  taking  up  the  secret  impression  which  has  now  been  mentioned, 
the  Pharisee  judged  as  unwarrantably  in  regard  to  Christ,  as  he  felt  un- 
charitably in  regard  to  the  woman  ;  but  since  his  unwarrantable  sur- 
mises were  not  expressed,  our  Lord  took  the  most  tender,  and,  at  the 
same  time,  the  most  effectual  way  of  meeting  and  exposing  them.  In 
the  hearing  of  the  company  he  said  to  him,  "  Simon,''  for  this,  as  here 
first  intimated,  was  his  name,  "  Simon,  I  have  somewhat  to  say  unto 
thee."  This  naturally  arrested  the  attention  both  of  Simon  and  of  his 
guests ;  and,  although  it  is  evident  that,  in  his  existing  state  of  mind, 
the  appellation  master,  as  addressed  by  him  to  our  Lord,  must  have 
been  used  in  mere  ceremony,  if  not  indeed  in  direct  irony,  he  formally 
replied  to  him,  "  Master,  say  on." 

Our  Lord  then  delivered  one  of  his  most  beautiful,  apposite,  and  in- 
structive parables.  *  There  was  a  certain  creditor,"  said  he,  "  who  had 
two  debtors  :  the  one  owed  him  five  hundred  pence,  and  the  other  fifty. 
And  when  they  had  nothing  to  pay,''  both  being  in  this  respect  alike, 
"he  frankly  forgave  them  both.  Tell  me,  therefore,"  continued  our 
Lord,  still  addressing  himself  to  Simon,  "  tell  me  which  of  them  will  love 
him  most  ?  Simon  answered  and  said,  I  suppose  that  he  to  whom  he  for- 
gave most.  And  he  said  unto  him,  thou  hast  judged  rightly."  Now,  in 
this,  as  in  his  other  parables,  our  Lord,  under  a  most  skilful  and  familiar 
representation,  prepared  the  way  for  the  admission  of  most  important 
truths,  and,  by  evading  or  disarming  the  prejudices  of  his  hearers,  ob- 
tained from  them  the  calm  deliverance  of  their  understandings,  and  the 
honest  verdict  of  their  consciences.  This  parable  sets  forth  the  great, 
practical,  and  acknowledged  truth  that  every  debtor  is,  as  the  name 
itself  implies,  under  an  obligation  to  pay  what  he  owes,  or  otherwise  to 
make  satisfaction  to  his  creditor  ;  that,  whether  the  sum  owing  be  great 
or  small,  when  there  is  really  no  means  of  paying  it,  and  when  the 
debtor  not  only  acknowledges  his  obligation,  but  sincerely  laments  his 
inability,  it  is  the  part  of  a  creditor  who  himself  looks  for  mercy,  to  ex- 
tend it  to  his  helpless  and  humbled  debtor  ;  and  that,  when  he  generously 
does  so,  it  is  no  less  the  part  of  the  other  to  receive  the  boon,  not  with 


REV.  JAMES  GRIERSOX.  381 

insolent  indifference,  but  with  unfeigned  thankfulness,  and  with  a  love 
in  some  degree  commensurate  with  that  which  has  been  manifested  in 
his  forgiveness. 

But  while  the  parable  sots  forth  these  important  truths  as  to  the 
duties  to  be  performed  and  the  feelings  to  be  exercised  between  ordin- 
ary creditors  and  debtors,  it  brings  out,  as  it  was  expressly  intended  to 
do,  the  relation  in  which  sinners,  before  and  after  pardon,  stand  to  God  ; 
and,  more  especially,  the  relation  in  which  the  woman  whose  conduct 
had  secretly  given  such  offence  to  Simon,  and  that  in  which  Simon  him- 
self stood  to  the  speaker — to  that  Jesus  whom  the  one  loved,  without 
having  the  means  of  entertaining  him,  and  whom  the  other  had  received 
to  an  entertainment,  without  affording  any  evidence  of  loving  him. 

1.  Taking  up  this  as  the  obvious  scope  of  the  parable,  it  may  be  ob- 
served, in  the  first  place,  that  the  creditor  to  whom  the  speaker  here 
seeks  to  draw  our  thoughts,  is  God,  the  author  of  the  forgiveness  of  sins; 
for  "who  can  forgive  sins  but  God  only  ?"  or,  what  is  perhaps  still 
more  significantly  and  emphatically  meant,  to  Jesus  Christ  himself,  who 
here,  as  on  other  occasions,  exercised  one  of  the  highest  prerogatives  of 
Godhead,  not  only  by  pronouncing  forgiveness  of  sins  on  the  woman  who 
was  a  sinner,  but  by  intimating  that  it  was  in  consequence  of  his  being 
the  author  of  her  forgiveness,  that  he  had  become  the  object  of  her  gra- 
titude and  love. 

2.  But,  secondly,  we  learn  from  this  to  regard  sin  as  a  debt,  in 
which  all  mankind  are  more  or  less  deeply  involved.  Strictly  speaking, 
indeed,  it  is,  in  the  first  instance,  obedience  to  the  divine  law — perfect 
obedience  in  all  things,  at  all  times,  and  under  all  circumstances,  that 
constitutes  our  debt.  This  is  what  we  owed  to  God  at  first,  and  this  is 
what  we  owe  to  him  still.  But  the  moment  that  we  ceased  to  render  it 
and  became  incapable — morally,  and,  therefore,  culpably  incapable — of 
rendering  it  again,  that  moment  we  incurred  the  debt  of  punishment ;  we 
became  liable  to  all  the  penalties  which  the  law  had  denounced  against 
transgression;  we  were  given  to  know  that  "  the  wages  of  sin  is  death," 
and  that,  so  far  as  the  law  speaks  on  the  subject,  "there  remaineth" 
nothing  but  "a  certain  fearful  looking-for  of  judgment  and  fiery  indigna- 
tion, which  shall  devour  the  adversaries" — that  recompense  of  our  error 
which  is  alike  righteous  and  awful.  As  subjects  of  the  divine  govern- 
ment, we  are  all  "  debtors  to  the  whole  law,"  and  "  all  have  sinned  and 
came  short  of  the  glory  of  God."  In  respect  of  the  fall,  and  the  conse- 
quent corruption  of  our  whole  nature,  all  are  alike  sinful,  and  are  "  by  na- 
ture the  children  of  wrath ;"  and  although,  in  respect  of  actual  transgres- 
sions, some  of  which,  in  themselves,  and  by  reason  of  several  aggrava- 
tionSj  are  much  more  heinous  in  the  sight  of  God  than  others,"  there 


382  FREI  CHURCH  PULPIT. 

are  great  diversities  among  sinners  as  to  the  character  and  amount 
of  their  criminality,  yet  all  are  so  heavily  laden  with  sin,  as  to  stand 
greatly  in  need  of  that  forgiveness  which  he,  and  he  only,  can  bestow. 

3.  This  leads  us  to  remark,  in  the  third  place,  that  how  greatly  soever 
isnners  may  differ  as  to  the  nature  and  degrees  of  their  guilt,  or,  in  other 
words,  as  to  the  debts  which  they  have  contracted,  they  are  all  alike 
unable  to  pay  what  they  owe,  or  to  atone  for  their  own  sins.  Whether 
they  he  represented  by  the  debtor  that  owed  "  fifty  pence,''  or  by  the 
debtor  that  owed  "  five  hundred  pence,''  they  are  all  alike  incapable 
of  paying  what  they  owe,  while  God  has  an  unquestionable  and  undi- 
minished right  to  exact  the  uttermost  farthing  in  the  form  of  penalty,  if 
not  of  performance,  or  seeing  that  performance  is  awanting.  We  can- 
not cancel  the  past ;  we  cannot  meet  the  demands  of  the  present  and 
how  then  can  we  afford  any  security  for  the  future  ? 

4.  But,  fourthly,  we  learn  from  the  parable  that  the  creditor  referred 
to,  is  ready  frankly  to  forgive  sinners  of  all  descriptions  and  degrees 
of  guilt.  He  himself  has  provided  for  them  a  ransom — nay,  in  the 
person  of  Christ,  he  has  given  himself  a  ransom  for  them.  Pardon  has 
been  purchased  on  behalf  of  his  people  by  the  death  and  righteousness 
of  the  blessed  Redeemer ;  it  is  fully  proclaimed  and  freely  offered  to 
the  chief  of  sinners ;  they  are  not  only  exhorted,  but  besought  and  en- 
treated, in  Christ's  stead,  to  be  reconciled  to  God ;  and  the  only  term9 
that  are  insisted  on,  as  indispensable  to  the  actual  enjoyment  of  the 
offered  blessing,  are  simply  that  they  should  accept  of  it  as  a  free,  un- 
merited gift ;  that,  through  the  promised  aid  of  the  Holy  Spirit,  they 
should  cordially  embrace  Christ,  and,  in  coming  to  him,  come  away  from 
their  sins,  unreservedly  and  for  ever.  The  warrant  and  the  welcome  to 
the  precious  pardon,  are  embodied  in  the  invitation,  and  in  it  alone ; 
but  whenever  the  invitation  is  cordially  accepted,  it  must  necessarily 
follow  that  the  grateful,  humble,  and  pardoned  sinner  will  recognise  the 
obligation,  and  adopt  the  resolution  of  henceforth  "  living  not  to  him- 
self, but  unto  him  who  died  for  him,  and  rose  again." 

5.  This  leads  us,  in  the  fifth  place,  to  remark,  as  taught  in  the  parable, 
that  gratitude  and  love  are  the  proper  acknowledgment  and  fruit  of 
pardon,  and  that  the  strength  and  intensity  of  these  feelings  should  be 
in  proportion  to  the  number  and  greatness  of  the  sins  which  have  been 
forgiven.  It  is  altogether  unwarrantable  to  say,  either  that  the  greatest 
sinners  have,  when  converted,  generally  become  the  greatest  saints,  or 
that,  even  in  those  instances  where  this  has  been  the  case,  the  heinous- 
ness  of  former  sins  has  been  eminently  and  specially  instrumental  in 
producing  the  effect.  It  would  be  just  as  rational  to  allege  that  the 
mortal  diseases  which  were  cured  only  by  the  miraculous  interposition 


REV.    JAMES   GRIERSON.  3S8 

of  Christ,  were  conducive  to  the  vigorous  health  which  the  persons  who 
had  laboured  under  them  afterwards  enjoyed.  There  is  no  question, 
however,  that  the  greater  the  number  and  aggravations  of  the  sins  for 
which  a  sinner  has  obtained  forgiveness,  the  greater  should  be  his  sense 
of  obligation  to  Him  through  whom  it  has  been  obtained,  or  by  whom 
it  has  been  bestowed ;  and  that  the  greater  his  sense  of  obligation,  the 
greater  also  will  be  the  ardour  and  amount  of  his  love. 

Our  Lord  had  already  obtained  from  Simon  a  ready  and  distinct  ad- 
mission of  this  principle,  so  far  as  related  to  an  ordinary  debtor  and 
creditor.  Simon  had  at  once  admitted,  on  the  simple  enunciation  of  the 
parable,  that  that  debtor  to  whom  most  had  been  forgiven,  might  be 
expected,  as  he  was  bound,  to  show  the  greatest  amount  and  ardour  of 
love.  And  was  not  the  principle  equally  applicable  to  the  case  in  which 
the  debtor  received  forgiveness,  not  for  debts  of  a  merely  pecuniary 
kind,  but  for  moral  transgressions  and  delinquencies  ?  the  case  in  which 
the  creditor  was  not  a  mere  man,  himself  in  need  of  mercy,  but  the  Al- 
mighty God  to  whom  no  righteousness  could  reach,  on  whom  no  favour 
could  be  conferred,  and  by  whom  no  remuneration  could  be  received. 
But  if  this  application  of  the  principle  was  granted,  then  all  was 
granted  that  was  necessary,  either  to  explain  or  to  vindicate  the  con- 
duct of  the  woman  who  stood  behind  our  Lord,  and  the  condescension 
with  which  he  had  accepted  of  her  affectionate  assiduities ;  while,  it 
served  too  well,  at  the  same  time,  to  account  for  the  absence,  on  the  part 
of  Simon  himself,  of  that  courtesy  and  kindness  which  would  otherwise 
have  been  shown  to  his  most  distinguished  guest. 

This  was  the  point  on  which  the  blessed  Saviour  desired  to  fasten  the 
attention  of  the  Pharisee ;  and,  for  this  purpose,  he  drew  out  and  set 
before  him  such  a  striking  and  humbling  contrast  as  he  could  never 
afterwards  fail  to  remember.  Simon  had  at  first  doubted  whether  Jesus 
was  a  prophet,  and  had  subsequently  come  to  the  inward  conclusion  that 
he  was  not.  This  conclusion,  however,  not  being  avowed  or  divulged 
to  any  around  him,  could  be  known  only  to  himself,  and  to  Him  from 
whom  the  secrets  and  surmises  of  no  one  heart  can  be  concealed.  Yet 
so  thoroughly  was  it  known  by  Jesus,  that  the  very  parable  which  he 
had  spoken,  had  evidently  been  spoken,  and  perhaps  constructed,  with  the 
intention  of  making  the  man  himself  better  acquainted  than  he  was 
with  what  had  been  passing  in  his  own  heart !  Simon  had  evidently 
now  to  deal  with  One  who  "  knew  all  men,  and  needed  not  that  any 
should  testify  of  man  ;  for  he  knew  what  was  in  man."  He  had  rashly 
concluded  him  to  be  no  prophet ;  and  now,  on  the  spot,  he  had  been 
convicted  of  his  rashness  and  his  error ;  not  by  the  distant  fulfilment  of 


384  FREE  CHURCH  PULPIT. 

some  recorded  prediction,  nor  by  the  attestation  of  some  miraculous  work 
performed  by  Him  who  uttered  it,  but  by  the  manifest  detection  of  those 
thoughts  and  suspicions  which  were  at  the  moment  the  immediate  sub- 
jects of  the  unbeliever's  own  consciousness.  Nay,  he  had  now  to  disco- 
ver that  Jesus  was  not  only  a  prophet,  but  much  more  than  a  prophet ; 
that  he  not  only  had  the  power  of  detecting  sin,  however  successfully  it 
might  be  hid  from  human  observation,  but  that  he  also  exercised  the 
prerogative  of  forgiving  it,  however  flagrant,  and  of  winning  to  himself 
the  hearts  of  those  whom  he  at  once  humbled  and  forgave. 

But  the  intention  and  application  of  the  parable  will  be  better  un- 
derstood, if  we  attend  to  the  contrast  which,  as  already  hinted,  our  Lord 
pointedly  exhibited  to  Simon,  between  that  individual  himself  and  the 
woman  with  whose  recent  deportment,  as  well  as  previous  character,  he 
had  been  so  much  shocked  and  scandalized.  After  obtaining  from  Si- 
mon the  admission  already  mentioned,  he  "  turned  to  the  woman,  and 
said  to  Simon,  Simon,  seest  thou  this  woman  ?"  Simon  had  seen  her 
ever  since  she  entered,  and  had  viewed  her  proceedings  with  deep 
though  silent  indignation  ;  and  far  had  he  been  from  supposing  that 
these  were  so  soon  to  be  convincingly  exhibited  in  a  light  so  disadvan- 
tageous to  his  own.  The  contrast  was  presented  to  his  contemplation 
in  three  particulars.  In  the  first  place,  said  our  Lord  to  him,  '•'  I  en- 
tered into  thine  house,  thou  gavest  me  no  water  for  my  feet ;  but  she 
hath  washed  my  feet  with  tears,  and  wiped  them  with  the  hairs  of 
her  head"  Water  for  the  feet  of  guests,  and  especially  of  strangers 
from  a  journey,  was,  from  the  earliest  times,  one  of  the  most  common 
but  indispensable  forms  in  which,  in  eastern  countries,  hospitality  could 
be  shown.  It  was  used  in  the  days  of  Abraham  and  Lot,  when  they 
severally  "entertained  angels  unawares."  It  was  ordinarily  applied 
by  a  servant  in  the  family  of  the  entertainer  ;  and  our  Lord  himself, 
when  he  washed  the  feet  of  his  disciples,  condescended  to  perform  the 
work  of  such  a  servant.  Cheap,  common,  and  indispensable  as  such  an 
act  of  hospitality  was  esteemed,  it  had  been  withheld  by  Simon  from 
a  guest  whom  he  must  have  known,  and  should  have  felt  to  be  no  ordi- 
nary man.  How  strikingly  different  the  respectful  and  affectionate 
proceeding  of  the  woman,  who,  without  having  to  perform  the  duties  of 
an  entertainer,  had  washed  his  feet  with  her  tears,  and  wiped  them  with 
the  hairs  of  her  head  ! 

Another  point  of  contrast  was  stated  by  our  Lord  in  these  words— 
"  Thou  gavest  me  no  kiss" — not  even  the  ordinary  salutation  on  the 
cheek,  expressive  of  common  courtesy  ;  "  but  this  woman,  since  the 
time  I  came  in,  hath  not  ceased  to  kiss  my  feet."  She  has  shown  not 
only  courtesy,  but  ardent  affection  ;  she  has  done  this,  not  only  once, 


REV.    JAMES  GRIERSON.  365 

but  unceasingly,  and  all  the  while  her  humility  has  been   as  strikingly 
manifest  as  her  affection. 

But  there  was  yet  a  third  point  of  contrast.  "  Mine  head,"  said 
Jesus,  "with  oil  thou  didst  not  anoint" — not  with  the  common  oil,  such 
as  that  of  olives,  which  was  used  on  similar  occasions,  and  which  was 
as  cheap  as  it  was  plentiful;  "but  this  woman  hath  anointed  my  feet 
with  ointment" — precious  and  fragrant  ointment,  brought  for  the  very 
purpose,  and  purchased  (as  probably  was  the  case)  out  of  her  scanty 
means,  or  possibly  with  the  last  pittance  that  she  could  command. 

After  such  a  striking  and  instructive  representation  as  was  thus  ex- 
hibited, well  might  our  Lord  conclude  his  remarks  to  Simon  in  these 
touching  and  empathic  words,  "Therefore  I  say  unto  thee,  her  sins, 
which  are  many,  are  forgiven  ;  for  she  loved  much  ;"  this  love  being  an 
evidence  of  her  faith  and  repentance,  and  therefore  of  her  forgiveness. 
It  is  obvious  that  our  Lord  was  not  assigning  the  cause,  but  describing 
the  effect  of  her  forgiveness.  He  was  accounting  for,  and  vindicating 
those  remarkable  proceedings  on  her  part,  which  had  given  Simon  so 
much  causeless  offence  ;  and  this  he  did,  by  representing  them  as  the 
effect  of  the  mercy  which  had  been  exercised  towards  her.  It  was  not 
the  greatness  of  her  love  that  procured  her  forgiveness,  but  the  greatness 
of  her  forgiveness,  or  of  that  mercy  to  which  she  was  fondly  clinging  in 
the  hope  of  forgiveness,  that  had  produced  such  ardent  and  unwonted 
manifestations  of  her  love.  Great  and  manifold  as  were  her  sins,  our 
Lord  showed  that  they  had  been  forgiven,  by  pointing  to  those  extra- 
ordinary and  yet  most  natural  expressions  of  her  gratitude  and  affec- 
tion, which  so  plainly  evinced  a  sense  of  deepest  obligation,  and  which 
this  was  sufficient,  not  only  to  account  for  but  to  justify.  This  is  the 
true  history,  the  really  scriptural  view  of  a  guilty  sinner's  forgiveness, 
and  a  pardoned  sinner's  love.  Repentance  is  as  much  the  gift  of  God 
through  the  death,  righteousness,  and  intercession  of  the  Redeemer,  as 
is  the  remission  of  sins.  (Acts  v.  31).  We  are  "justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Christ  Jesus  ;"  and  then 
immediately  it  is  that  "  We  love  him,  because  he  first  loved  us." 

The  same  principle,  however,  which  served  to  explain  and  to  vindi- 
cate the  conduct  of  the  woman,  served  also  to  explain  the  uncourteous- 
ness  of  Simon.  Her  love,  ardently  expressed  as  it  was,  was  not  gnater 
than  her  sense  of  obligation  ;  and  his,  scanty  and  cold  as  it  was  at  best, 
was  not  less  than  his  sense  of  obligation.  "  But  to  whom  little  is  for- 
given," said  our  Lord  to  him,  "  the  same  loveth  little."  In  Simon's 
case,  little  had  been  forgiven,  because,  as  he  flattered  himself,  there  had 
been  little  that  needed  to  be  forgiven  ;  and  his  love,  if  he  had  anything 
deserving  of  the  name,  was  so  feeble  as  to  justify  the  most  serious 
No.  137.— Lec.  22.  vol.  hi. 


386  FREE  CHURCH  PULPIT. 

doubts  whether  he  had  really  been  forgiven  at  all.  In  speaking  of  him 
as  one  who  "  loved  a  little,"  our  Lord  may  be  regarded,  not  so  much  as 
declaring  this  to  be  the  real  state  of  the  case,  as  reasoning  with  him, 
"according  to  his  own  thoughts  of  himself;"  in  order  that  he  might  en- 
able him  to  see  and  induce  him  to  acknowledge,  that  feelings  so  very 
different  as  his  own  and  those  of  the  woman,  would  necessarily  lead  to 
very  different  results  of  outward  demonstration.  Oh!  it  is  a  suspicious 
and  ominous  thing  to  have  only  "  a  little  love  to  Christ ;"  it  is  a  ruin- 
ous thing  to  be  satisfied  with  having  it. 

It  must  have  been  a  comfort  to  the  drooping  spirit  of  the  humble 
penitent,  to  hear  the  Saviour  state,  as  he  appears  to  have  done  in  her 
presence,  the  circumstances  which  we  have  now  been  considering  in  re- 
gard to  her  love  to  him,  and  the  evidence  it  afforded  of  her  forgiveness. 
Her  convictions  of  sin,  her  feelings  of  contrition,  and  her  consciousness 
of  love  to  him  who  had  so  graciously  vouchsafed  to  plead  her  cause,  and 
silence  those  who  showed  so  much  harshness  in  judging  her,  were  all 
most  hopeful  indications  of  her  state  ;  but,  beyond  all  these,  it  was  im- 
parting to  her  soul  a  "  peace  which  passeth  all  understanding" — it  was 
like  the  coming  down  of  rain  upon  mown  grass,  when  she  heard  him  say 
to  Simon  in  her  defence,  "Her  sins,  which  are  many,  are  forgiven."  Yet 
even  this  was  not  enough.  Jesus  was  to  her  a  most  gracious  Saviour. 
It  was  like  life  from  the  dead  to  hear  herself  thus  spoken  of,  in  his  con- 
versation with  another ;  but  he  would  not  dismiss  her  without  a  still 
more  explicit  word  of  comfort  and  of  kindness  spolcen  to  herself.  "And 
he  said  unto  her,"  turning  then  from  Simon,  "  thy  sins  are  forgiven." 
But  what  was  it  with  which  the  narrow-minded  and  self-righteous  Phari- 
sees would  not  take  offence  ?  Simon's  guests  were  as  indignant  with 
Jesus  for  pronouncing  her  forgiveness,  as  both  Simon  and  they  had  been 
with  his  receiving  her  attentions,  or  suffering  her  approach  as  a  sinner  ; 
and  they  now  "  began  to  say  within  themselves,  who  is  this  that  forgiveth 
sins  also  ?"  This  was,  indeed,  a  most  momentous  question  ;  and,  had  it 
been  seriously  entertained,  and  thoroughly  and  dispassionately  investi- 
gated, it  must  have  led  them  to  a  most  blessed  discovery,  and  a  most 
animating  conviction.  They  might,  especially  after  the  miracle  which 
Jesus  had  already  performed  in  healing  the  sick  of  the  palsj^  (Matt.  ix. 
2-8),  at  the  sametime  that  he  said  to  him,  "  Thy  sins  be  forgiven  thee," 
have  come  to  know  and  rejoice  "  that  the  Son  of  man  had  power  on 
earth  to  forgive  sins  ;"  and  might,  as  well  as  the  multitudes  that  beheld 
that  miracle,  have  "  marvelled  and  glorified  God,  who  had  given  such 
power  unto  men." 

But  whatever  the  dissatisfaction  which  was  felt,  and  whatever  the 
murmurs  which  were  uttered  by  those  who  were  at  table,  our  Lord,  as  in 


REV.   JAMES   GRIERSON.  387 

the  case  of  the  paralytic  already  referred  to,  instead  of  replying  to  them, 
and  instead  of  recalling  or  qualifying  the  pardon  which  he  had  pronounced, 
only  repeated  it  in  more  emphatic  terms.  "  And  he  said  unto  the  wo- 
man, thy  faith  hath  saved  thee  ;  go  in  peace."  Wherever  Ckrist  is 
the  object  of  a  sinner's  love,  he  must  also  be  the  object  of  that  sinner's 
faith.  It  was  this  sinner's  faith  in  Christ  that  saved  her.  And  how 
did  it  save  her  ?  Not  as  an  act  of  her  soul,  nor  as  a  heavenly  grace  im- 
planted in  it  by  the  Holy  Spirit.  It  was  not  the  ground  of  her  salva- 
tion, but  the  instrument  by  which  she  accepted  and  appropriated  the 
Saviour.  In  telling  her  that  her  faith  had  saved  her,  Jesus  assuredly 
did  not  mean  to  undo  her  obligations  to  himself.  He  did  not  mean  to 
say  that  in  shedding  tears,  and  bestowing  kisses,  and  pouring  fragrant 
ointment  on  his  feet,  in  token  of  her  profoundest  homage,  gratitude,  and 
love  to  him,  she  had  totally  mistaken  the  real  author  of  her  deliverance, 
and  the  true  foundation  of  her  hope.  No,  no  ;  but  he  told  her  in  sub- 
stance, what  his  Apostle  afterwards  explicitly  declared,  that,  "  being 
justified  by  faith,  we  have  peace  with  God,  through  our  Lord  Jesus 
Christ."  He  commends  the  sinner's  faith,  because  that  faith  commends 
Him  to  the  sinner,  and  exalts  him  in  the  sinner's  estimation.  It  is 
through  this  faith  that  the  sinner  attains  to  peace  ;  and  therefore,  when 
Jesus  says  to  the  justified  sinner,  a  Go  in  peace,''  he  says  in  effect,  at 
the  same  moment,  continue  in  the  faith.  The  faith  which  carries  with 
it  peace,  is  that  by  which  we  are  taught  and  constrained  to  walk  so  as 
to  please  God.  The  assurance  of  pardon  is  not  an  encouragement  to 
sin,  but  an  excitement  to  duty.  To  go  in  peace,  is  to  go  on  in  the  way 
of  faith  and  holiness.  The  closing  admonition  which  Christ  here  deli- 
vers, and  the  blessing  which  he  here  bequeaths,  have  both  respect  to  a 
precious  peace ;  but  it  is  "  joy  and  peace  in  believing" — the  joy  and 
peace  connected  with  living  a  life  of  faith  on  the  Son  of  God. 


(     388     ) 


LECTURE   XXIII. 

GOD's  EXPOSTULATION  WITH  JONAH. 

BY  THE  REV.  DAVID  COUPER,  BURNTISLAND. 
Jonah  iv.  5-11. 

It  might  be  inferred  from  the  opening  words  of  this  passage,  viewed 
in  connection  with  the  preceding  context,  that  Jonah  did  not  go  out  of 
Nineveh  till  he  was  given  to  understand  that  it  was  to  be  spared  as  a 
monument  of  the  Divine  forbearance,  and  till  the  Lord  had  rebuked  him 
for  the  anger  and  vexation  which  he  had  in  consequence  displayed  (ver. 
1-4).  The  fifth  verse,  however,  might  have  been  somewhat  differently 
rendered — "  Now  Jonah  had  gone  out  of  the  city,"  &c.  Agreeably  to 
this  view,  the  following  was  the  order  of  events : — The  prophet  having 
delivered  his  awful  message,  withdrew  from  the  city  before  the  expiry 
of  the  forty  days,  and  stationed  himself  probably  on  some  eminence 
whence  he  might  have  a  view  of  the  catastrophe  which  he  confidently 
looked  for.  While  there,  he  learned  that  the  doom  of  which  he  had 
given  warning  was  not  to  be  inflicted.  This  might  have  been  directly 
intimated  to  him  by  God  himself,  or  he  might  have  come  to  this  conclu- 
sion on  finding  that  no  calamity  had  befallen  Nineveh  at  the  close  of 
the  period  which  had  been  so  distinctly  specified.  In  whatever  way  he 
arrived  at  a  knowledge  of  the  fact,  the  result  was,  that  he  was  "  di- 
pleased  exceedingly,  and  very  angry,"  probably  imagining  that  his  re- 
putation as  a  prophet  would  be  ruined.  He  even  ventured  to  vindicate 
his  former  disobedience,  and  prayed  the  Lord  to  take  away  his  life  (ver. 
2,  3).  But  instead  of  granting  his  rash  and  presumptuous  request,  the 
Lord  had  simply  addressed  to  him  the  gentle  expostulation,  "  Doest  thou 
well  to  be  angry?  "  (ver.  4.)  This  expostulation  having  produced  no 
effect,  another  method  was  employed  to  humble  him,  and  to  bring  him 
to  a  sense  of  his  folly  and  perverseness — and  what  that  method  was  we 
are  informed  in  this  passage.  But  before  entering  on  this  topic,  we 
must  advert  to  what  is  said  regarding  Jonah's  departure  from  the  city — 
this  being  the  first  incident  presented  to  us  in  the  order  of  the  narrative. 

"  Jonah  had  gone  out  of  the  city,  and  sat  on  the  east  side  of  the  city,  and 
here  made  him  a  booth,  and  sat  under  it  in  the  shadow,  till  he  might 
see  what_would  become  of  the  city."  (ver.  -5.)      He  had  two  reasons,  we 


REV.  DAVID  COUPRR.  389 

may  presume,  for  going  out  of  Nineveh.  One  was,  that  he  might  pro- 
vide for  his  personal  safety.  He  regarded  Xineveh  as  a  city  that  was 
doomed  to  destruction;  and,  believing  that  the  destined  hour  of  its  ruin 
was  approaching,  he  took  care  to  leave  it  ere  the  forty  days  of  respite 
had  elapsed,  that  he  might  not  himself  share  the  awful  fate  of  its  inha- 
bitants. Thus,  long  before,  Lot  hastened  out  of  Sodom,  that  he  might 
not  perish  with  it.  Thu3,  too,  long  afterwards,  the  Christians  hastened 
out  of  Jerusalem,  in  obedience  to  the  prophetic  warning  which  Christ 
had  given  them,  that  they  might  escape  the  destruction  which  was  im- 
pending over  it  (Luke  xxi.  20,  21).  Thus,  also,  God's  people  are  called 
to  come  out  of  Babylon,  that  they  receive  not  of  her  plagues  (Rev.  xviii. 
4).  The  other  reason  why  Jonah  went  out  of  Nineveh  is  distinctly  stat- 
ed in  the  verse  before  us — it  was,  that  he  might  witness  the  execution  of 
Jehovah's  threatening,  and  be  a  spectator  of  the  ruin  which  he  had  him- 
self predicted.  With  this  view  he  went  to  the  east  side  of  Nineveh,  per- 
haps because  in  that  quarter  there  was  an  eminence  where  he  would  be 
secure  from  danger,  and  from  which  he  could  survey  the  wide  extent  of 
the  devoted  city.  To  screen  himself  from  the  heat,  which  in  that  region 
is  oppressive,  he  constructed  a  booth,  or  hut,  of  such  materials  as  the 
place  afforded;  and  there  he  sat,  anxiously  awaiting  the  fulfilment  of 
the  terrible  denunciation  which,  in  terms  of  the  Divine  command,  he  had 
delivered  in  the  hearing  of  the  trembling  Ninevites.  He  had  no  doubt 
often  speculated  on  the  way  in  which  Nineveh  would  be  destroyed ;  and 
now  as  he  beheld  it,  and  watched  for  its  destruction,  one  dark  imagina- 
tion after  another  would  flit  across  his  mind.  He  might  fancy  that  pes- 
tilence would  be  sent  forth  as  the  dread  minister  of  Jehovah's  vengeance ; 
or  that,  as  of  old  in  Egypt,  a  destroying  angel  would  pass  throughout 
the  city,  and  lay  low  in  the  dust  of  death,  not  the  first-born  only  of  all 
the  families  of  Nineveh,  but  its  thousands  and  its  tens  of  thousands, 
from  the  monarch  down  to  the  humblest  menial — from  the  hoary-headed 
patriarch  down  to  the  unconscious  babe,  whose  eyes  had  just  opened  on 
the  light  of  day.  Or,  reverting  to  the  doom  of  the  cities  of  the  plain,  ho 
might  imagine  that  fire  and  brimstone  would  suddenly  rush  down  from 
the  darkened  canopy  of  heaven,  and  convert  the  scene  before  him,  now 
full  of  life  and  glowing  with  beauty  and  magnificence,  into  a  scorched 
and  blackened  wilderness,  overspread  with  the  silence  and  overhung  with 
the  shadow  of  death.  Or,  the  vision  of  an  earthquake  might  be  con- 
jured up  by  his  distempered  fancy,  and  he  might  look  for  the  hour  when 
the  proud  walls  and  towers  on  which  his  eye  now  rested,  should  sudden- 
ly fall  prostrate  or  sink  down  into  the  rending  earth  ;  when  the  solid 
surface  should  heave  like  the  troubled  sea,  and  fabrics  that  seemed  des- 
tined to  last  for  ages,  should  be  seen  like  eddying  waves  to  dash  on  one 


390  FREE  CHURCH  PULPIT. 

another  ;  when  the  howl  of  despair  from  the  perishing  Ninevites 
should  he  heard  rising  above  the  crash  of  their  falling  habitations ;  and 
when,  as  the  result  of  a  catastrophe  so  terrible,  there  should  settle  down 
over  the  brilliant  and  animated  scene  now  stretching  out  before  him, 
the  utter  stillness  of  universal  desolation. 

Whatever  were  the  images  of  ruin  which  presented  themselves  to  the 
mind  of  Jonah,  it  is  certain  that  he  looked,  nay,  that  he  longed,  for  the 
destruction  of  the  city.  What  a  contrast  to  our  blessed  Lord  looking 
down  upon  Jerusalem  from  the  Mount  of  Olives  !  Nineveh  had  indeed 
been  notorious  for  wickedness,  but  so  also  was  Jerusalem  ;  and  the 
guilt  of  the  latter  was  fearfully  aggravated  by  its  transcendent  privi- 
leges. In  Nineveh,  Jonah  had  been  listened  to  with  fear  and  tremb- 
ling, as  the  messenger  of  heaven,  and,  in  token  of  repentance,  its  in- 
habitants had  put  on  sackcloth  and  observed  a  solemn  fast,  and  cried 
mightily  unto  God.  But  in  Jerusalem  the  Lord's  prophets  had  been 
persecuted ;  Christ  himself  had  been  rejected  and  despised  ;  nay,  he  was 
soon  to  be  led  through  its  streets  as  an  accursed  malefactor,  and  nailed 
to  the  cross  amid  the  execrations  of  its  children.  Yet  Jonah  longs  for 
the  downfall  of  Nineveh,  and  Christ  weeps  at  the  prospect  of  the  down- 
fall of  Jerusalem.  Jonah  learns  that  Nineveh  is  to  be  spared,  and  he 
is  "  displeased  exceedingly,  and  very  angry."  Christ  foresees  the  tre- 
mendous doom  that  is  coming  upon  Jerusalem,  and  his  eyes  are  filled 
with  tears  as  he  pours  forth  the  lamentation,  "If  thouhadst  known,  even 
thou,  at  least  in  this  thy  day,  the  things  which  belong  unto  thy  peace, 
but  now  they  are  hid  from  thine  eyes."  O  how  different  the  mind  that 
was  in  Christ,  from  the  mind  that  was  now  in  Jonah  !  Well  may  we 
say,  when  we  contemplate  the  holy  Saviour  weeping  over  Jerusalem,  as 
well  as  when  we  think  of  the  dignity  of  his  person  and  the  grandeur  of 
his  mission,  "  a  greater  than  Jonas  is  here." 

The  prophet,  as  we  have  seen,  had  been  filled  with  the  deepest  dis- 
pleasure and  vexation,  on  finding  that  God  was  to  show  mercy  to 
Nineveh,  instead  of  pouring  out  on  it  the  vials  of  his  wrath.  Under 
the  influence  of  these  feelings,  he  had  carried  his  complaint  to  God 
himself;  and  what  forbearance  and  condescension  had  he  not  experi- 
enced at  God's  hand  !  The  very  mildness  of  the  Divine  expostulation 
ought  to  have  made  him  ashamed  of  his  folly  and  perverseness.  That 
the  high  and  holy  One  should  have  dealt  so  gently  with  him,  as  merely 
to  say  in  answer  to  his  passionate  complaint,  "Doest  thou  well  to  be 
angry  ?"  this  surely  was  a  consideration  that  should  have  touched  his 
heart,  and  quelled  the  unholy  passion  with  which  it  was  possessed. 
But  the  reproof  was  disregarded,  and  we  have  now  to  notice  the  other 
method  which  God  adopted  in  order  to  bring  him  to  a  better  mind. 


REV.  DAVID  COUPER.  391 

"  The  Lord  God  prepared  a  gourd,  and  made  it  to  come  up  over  Jonah, 
that  it  might  be  a  shadow  over  his  head,  to  deliver  him  from  his  grief," 
ver.  6.  The  plant  here  referred  to,  is  understood  to  be  one  which  is 
not  uncommon  in  the  East,  and  is  still  found  in  the  region  where  Nine- 
veh was  situated.  In  height,  it  is  said  to  be  equal  to  the  olive,  and  its 
leaves,  which  resemble  those  of  the  vine,  afford  a  delightful  shelter 
from  the  fierce  heat  of  the  sun.  It  is  a  plant  of  very  rapid  growth, 
and,  like  other  plants  which  soon  attain  maturity,  it  speedily  decays.  It 
is  manifest,  however,  that  in  the  growth  and  decay  of  the  particular 
plant  here  mentioned,  there  was  something  extraordinary.  God  de- 
signed it  to  serve  an  important  purpose  :  it  was  to  be  the  medium 
of  conveying  instruction  to  Jonah,  and,  through  him,  to  all,  who  in  after 
ages  might  have  access  to  the  oracles  of  truth  ;  and,  therefore,  it  was 
not  unworthy  of  the  Divine  wisdom  to  cause  it  to  spring  up,  and  also  to 
decay,  in  an  extraordinary  manner.  The  ultimate  end  of  this  inter- 
vention of  Divine  power,  we  will  afterwards  consider ;  meanwhile,  we 
are  called  to  observe  that  the  immediate  end  for  which  God  made  the 
gourd  spring  up  was,  that  it  might  overshadow  Jonah,  and  deliver  him 
from  his  grief.  It  was  a  far  better  shelter  from  the  heat  than  the  booth 
which  he  had  constructed  for  himself.  Probably  it  entwined  itself 
around  the  booth,  and  threw  over  it  a  thick  covering  of  foliage,  which,  by 
rendering  it  impervious  to  the  scorching  rays,  produced  a  grateful  and 
refreshing  coolness.  But  how  could  it  be  said  to  deliver  Jonah  from  his 
grief?  Let  it  be  observed,  in  reply  to  this  very  natural  question,  that 
the  body  and  the  mind  act  powerfully  upon  each  other;  that  when 
the  one  is  in  a  disordered  or  feverish  condition,  the  other  is  easily 
fretted  and  annoyed,  and  is  exceedingly  prone  to  form  exaggerated 
views,  both  of  present  and  of  prospective  evils  ;  and  that  relief 
from  bodily  suffering  is  therefore  conducive  to  mental  tran- 
quillity. The  prophet,  we  know,  was  greatly  distressed  by  the 
violence  of  the  heat,  and,  while  in  this  condition,  his  mind  would  give 
way  more  readily  to  the  influence  of  passion  than  in  ordinary  circum- 
stances. The  relief,  therefore,  which  the  grateful  shadow  of  the  plant 
afforded  him,  would  naturally  tend  to  soothe  his  perturbed  and  excited 
spirit;  and  we  are  told  accordingly,  that  he  "was  exceeding  glad  of 
the  gourd."  It  relieved  him  from  much  physical  suffering,  and  by 
diverting  his  attention  from  the  bitter  disappointment  over  which  he  had 
been  brooding,  it  helped  materially  to  tranquillize  his  mind.  Having 
found  an  agreeable  and  unexpected  solace,  he  forgot  his  misery  for  a  sea- 
son ;  and  as  he  sat  in  the  cool  shadow  of  the  leafy  canopy  which  the  hand 
of  God  had  so  benignantly  stretched  over  him,  not  only  did  anger  and 
vexation  flee  away,  but  gladness  itself  became  an  inmate  of  his  boiom. 


392  FREE  CHURCH  PULPIT. 

Brief,  however,  was  its  stay.  A  cause,  apparently  the  most  trivial, 
soon  turned  it  into  bitterness.  "  God  prepared  a  worm  when  the  morn- 
ing rose  the  next  day,  and  it  smote  the  gourd  that  it  withered,''  ver.  7. 
When  Jonah  first  looked  upon  it  in  the  morning,  he  saw  that  it  had 
"begun  to  droop,  and  still  as  he  looked,  its  strength  and  freshness  con- 
tinued to  decline  ;  its  leaves,  so  green  and  luxuriant  when  the  sun  went 
down,  assumed  a  wan  and  sickly  aspect,  and  were  soon  parched  and 
shrivelled  by  the  excessive  heat ;  and  through  its  lifeless  branches  the 
rays  poured  down  with  unmitigated  fervour  on  his  defenceless  head. 
Little  had  he  dreamed,  when  he  lay  down  in  the  evening  to  slumber 
in  its  shadow,  that  the  enjoyment  which  it  afforded  him  was  so  soon 
to  be  extinguished!  But  so  it  is  with  mankind  in  general;  they  are 
ready  to  acknowledge  that  the  joys  of  earth  are  transitory,  but  they  are 
not  ready  to  make  a  personal  application  of  the  solemn  truth.  When 
the  plant  of  their  prosperity  is  green  and  flourishing,  they  dream  not 
that  a  worm  is  at  its  root;  when  the  pillar  of  their  confidence  seems 
erect  and  firm,  they  think  not  of  the  flood  that  is  undermining  its  foun- 
dation ;  when  the  sky  is  serene  above  them,  they  prepare  not  for 
the  storm  that  is  gathering  in  the  distance.  Meanwhile,  as  they  slum- 
ber, the  worm  gnaws  at  the  vitals  of  their  comfort,  and  the  tide  of 
change  sweeps  onward  irresistibly,  and  clouds  of  evil  appear  in  the 
horizon,  and  spread  throughout  the  sky.  They  have  been  dreaming  of 
bliss,  but  they  awake  to  darkness  and  to  sorrow.  ' '  O  ye  sons  of  men," 
how  long  will  ye  love  vanity  ?" — how  long  will  ye  trust  in  refuges  of 
lies  ?  "  Arise  ye,  and  depart,  for  this  is  not  your  rest."  There  is  no 
safety,  no  peace,  no  satisfaction  for  your  souls,  save  in  the  shadow  of  that 
Plant  of  Renown,  whose  leaves  never  wither,  and  whose  fruit  never  fails. 

It  is  often  said  that  afflictions  seldom  come  single,  and  the  saying, 
whatever  be  its  general  truth,  finds  at  least  an  illustration  in  the  case 
of  Jonah.  The  loss  of  his  gourd  was  not  the  only  thing  that  now  af- 
flicted him  ;  for  "  it  came  to  pass,  when  the  sun  did  arise,  that  God  pre- 
pared a  vehement  east  wind  ;  and  the  sun  beat  upon  the  head  of  Jonah 
that  he  fainted,  and  wished  in  himself  to  die,  and  said,  It  is  better  for 
me  to  die  than  to  live,"  ver.  8.  Eastward  of  Nineveh  lie  sandy  deserts, 
which,  reflecting  the  heat  poured  down  from  a  sky  that  is  generally 
cloudless,  render  the  atmosphere  above  them  peculiarly  sultry  and  op- 
pressive. The  wind  that  sweeps  over  these  burning  plains  is  much 
dreaded  by  the  inhabitants  of  the  neighbouring  countries,  and,  accord- 
ing to  a  modern  traveller,  who  speaks  from  personal  observation,  is 
"  hot,  stormy,  and  singularly  relaxing  and  dispiriting.''*  Such  was 
the  wind  that  now  beat  on  the  prophet's  unprotected  head.     Instead  of 


*  Rich's  Narrative. 


REV.  DAVID  COUPER.  o93 

the  fresh  and  balmy  air  of  morning  playing  softly  round  the  plant 
which  had   sprung  up  to  shelter  him,    a  sultry  gale  from  the   desert 
stripped   it  of  its    leaves,  and  howled   dismally  among  its   drooping 
branches.     Thus  exposed  to  the  glare  of  the  unclouded  sun,  and  the 
enervating  influence  of  the  hot  and  sickly  wind,  he  felt  his  very  life  to 
be  a  burden,  and  began  to  sigh  for  death,   saying,  in  the  bitterness  of 
his  heart,  it  is  better  for  me  to  die  than  to  live.     Had  his  mind  been 
rightly  exercised  when  he  enjoyed  the  delightful  shelter  which  God  had 
provided  for  him,  how  different  would  have  been  his  feelings   and  his 
conduct  now  !     But  gratitude  is  not  always  the  accompaniment  of  glad- 
ness. Jonah  had  been  "exceeding  glad  of  the  gourd  ;*'  but  it  is  not  said 
that  he  had  been  exceeding  grateful.     Had  such  been  his  state  of  mind 
— had  he  looked  up  to  God  as  the  author  of  his  comforts,  and  acknow- 
ledged his  unworthiness,  by  unfeignedly  confessing  the  pride  and  stub- 
bornness which  he  had  so  recently  displayed,  might  he  not  now  have  been 
enabled  to  bow  with  submission  to  God's  holy  will,  and  to  say  with  pious 
resignation,  "  the  Lord  gave,  and  the  Lord  hath  taken  away,  blessed 
be  the  name  of  the  Lord?"     When  men  set  their  hearts  upon  earthly 
treasures,  and  forget  their  obligations  to  the  Giver  of  all  good,  and  the 
dependence  of  their  comfort  on  his  sovereign  pleasure,  they  are  ill  pre- 
pared for  encountering  adversity.     Where  is  their  joy  when  they  are 
pierced  by  the  rod  on  which  they  fondly  leaned,  or  deprived  of  the  shel- 
ter beneath  which  they  had  expected  to  enjoy  a  long  repose  ?     Unable 
to  rejoice  in  the  Lord,  or  to  look  up  to  him  with  confidence  as  the  God 
of  their  salvation,  they  find  themselves  "  wretched,  and  miserable,  and 
poor."     Their  days  are  days  of  darkness,  and  they  become  weary  of 
life  without  being  prepared  for  death.     Alas  !  how  deep  is  the  infatua- 
tion of  man  !     With  an  immortal  soul  within  him,  which  cannot  be 
satisfied  with  any  portion  short  of  God  himself,   he   devotes  himself 
greedily  to  the  pursuit  of  those  things  which,  while  they  endure,  are 
often  felt  to  be  vanity,  and  when  they  perish,  leave  nought  behind  but 
vexation  of  spirit.     And  how  miserable  the  state  of  him  who  thus  risks 
his  happiness  in  a  fragile  bark,  which  the  very  next  ripple  on  the 
tide  of   time  may  prove    sufficient  to  destroy.      Who,  then,  is   the 
wise   man,    but   he   who    includes   eternity   within  the  range  of  his 
calculations  ?     And  who  is  the  happy  man,  but  he  who,  having  gone 
to  his  heavenly  Father  by  the  new  and  living  way,  has  chosen  and  se- 
cured a  portion  that  can  never  fail  him  ?     Let  earthly  supports  give 
way,  and  he  has  still  a  sure  foundation  for  his  highest  hopes  to  rest  upon. 
Let  earthly  comforts  be  removed,  and  he  has  still  an  unfailing  source  of 
consolation.     Let  the  winds  of  adversity  beat  vehemently  against  him, 
and  he  has  still  a  refuge  where  no  real  evil  can  befall  him.     "  The 
Lord  is  my  portion,  saith  my  soul ;   therefore  will  I  hope  in  him." 


394  FREE   CHURCH   FULPIT. 

"  Although  the  fig-tree  shall  not  blossom,  neither  shall  fruit  be  in  the 
vines  ;  the  labour  of  the  olive  shall  fail,  and  the  fields  shall  yield  no 
meat ;  the  flock  shall  be  cut  off  from  the  fold,  and  there  shall  be  no 
herd  in  the  stalls  ;  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  the  God 
of  my  salvation.'' 

But  what  was  the  design  of  the  peculiar  trial  to  which  Jonah  was 
subjected  ?  The  trial  was  sent  to  convince  him  of  his  sin  in  wishing 
the  destruction  of  Nineveh,  in  opposition  to  the  will  of  God,  and  for  the 
sake  of  maintaining  his  own  credit  as  a  prophet.  He  had  slighted  the 
tender  expostulation  which  had  already  been  addressed  to  him,  and  it 
was  meet,  therefore,  that  instruction  should  come  to  him  in  the  way  of 
chastisement.  But  pride  perverts  the  understanding,  and  passion  dark- 
ens it ;  and  when  these  unhappy  influences  are  at  work,  men,  when 
visited  with  trouble,  are  slow  to  perceive  the  end  for  which  God  afflicts 
them.  Thus  it  was  with  Jonah.  Glad  while  his  comfort  lasted,  he  was 
vexed  and  angry  when  it  failed  him ;  and,  instead  of  setting  himself  to 
consider  seriously  why  the  Lord  thus  dealt  with  him,  he  only  fretted 
and  murmured  at  what  he  conceived  to  be  his  unmerited  affliction.  It 
was  therefore  necessary  that  the  instructive  lesson  which  this  dispensa- 
tion was  intended  to  convey,  should  be  plainly  set  before  him,  and  with 
this  view  the  Lord  put  to  him  the  question,  "  Doest  thou  well  to  be 
angry  for  the  gourd  ?"  ver.  9.  Dees  it  become  thee  to  express  displeasure 
because  the  plant  that  sheltered  thee  for  a  day  has  perished  ?  Is  it 
meet  that  for  a  cause  so  trivial  thy  spirit  should  be  fretted  and  chafed 
within  thee  ?  "  I  do  well  to  be  angry  even  unto  death/'  was  the  pre- 
sumptuous reply  of  the  yet  rebellious  prophet.  It  seemed  as  if  neither 
the  rod  of  affliction,  nor  the  voice  of  God  himself,  could  humble  his 
spirit,  and  bring  him  to  a  sense  of  the  error  of  his  way.  Yet  the  fretful 
and  stubborn  temper  he  displayed  only  served  to  bring  out  a  fresh  ma- 
nifestation of  the  Divine  mercy  and  forbearance.  God  bore  with  his 
repeated  provocations,  and  condescended  still  further  to  expostulate 
with  him,  in  order  to  convince  him  of  his  sin,  and  to  turn  him  from  the 
wayward  course  in  which  he  had  been  wandering.  But  it  was  not  for 
his  sake  only  that  the  Divine  patience  was  so  wonderfully  displayed, 
"  Whatsoever  things  were  written  aforetime,  were  written  for  our  learn- 
ing,'' and  when  we  read  of  the  manner  in  which  the  Almighty  dealt 
with  his  offending  prophet,  let  us  learn  to  bear  with  the  infirmities  of 
one  another,  and  let  us  also  be  encouraged  to  go,  as  penitents,  to  our 
Father  who  is  in  heaven  ;  for  does  he  not  here  remind  us,  in  a  way  the 
most  impressive,  that  he  is  "  gracious  and  merciful,  slow  to  anger,  and  of 
great  kindness?" 

Can  any  thing  be  conceived  more  fitted  to  awaken  in  the  mind  of 
Jonah  feelings  both  of  shame  and  sorrow  for  his  sin,  than  the  reproof 


REV.    DAVIT)   COUPER.  395 

contained  in  tho  concluding  verses  of  the  passage?     "  Thou  hast  had 
pity  on  the  gourd,  for  the  which  thou  hast  not  laboured,  neither  madest 
it  grow  ;  which  came  up  in  a  night  and  perished  in  a  night ;  and  should 
not  I  spare  Nineveh,  that  great  city,  wherein  are  more  than  six  score  thou- 
sand persons  that  cannot  discern  between  their  right  hand  and  their  left ; 
and  also  much  cattle?"  ver.  x.  11.     Those  "  unable  to  discern  between 
their  right  hand  and  their  left,"  are  evidently  children  of  very  tender 
age ;  and  as  their  number  is  specified,  we  may  form  an  estimate  of  the 
population    of  Nineveh.      The  class  referred    to    is    found,   in  most 
places,  to  be  nearly  equal  to  one-fifth  of  the  entire  population,  so  that 
Nineveh,  at  this  period,  must  have  contained  somewhere  about  600,000 
inhabitants.     This   probably  falls  short  of  the  truth  ;  but  even  a  num- 
ber considerably  larger  could  not  be  reckoned  great,  if  the  extent  of  the 
city  is  taken  into  account.     It  is  described  as  "  an   exceeding  great  city 
of  three  days'  journey"  (Hi.  3),  from  which  it  has  been  inferred  that  it 
was  contained  within  a  circuit  of  between  fifty  and  sixty  miles.   Within 
the  walls,  however,  there  were  large  open  spaces,  fields  as  well  as  gardens; 
and  hence   it  is  easy  to  account  for  the  circumstance  of  "  much  cattle" 
being  in  Nineveh.     It  was  one  of  the  most  ancient  seats  of  population, 
and,  though  long  a  place  of  no  great  celebrity,  it  was  now  the  metro- 
polis of  the  Assyrian  empire,  and,  in  point  of  extent,   opulence,  and 
splendour,  was  altogether  unrivalled.     Such  was  the  city  to  which  God 
showed  mercy,  but  which  Jonah  desired  to  see  utterly  destroyed.     The 
plant  which  had  screened  him  from  the  heat  of  the  sun,  was  of  more  im- 
portance in  his  eyes  than  Nineveh  with  its  thousands  and  its  tens  of 
thousands.     The  loss  of  the  gourd  was  very  grievous  to  him  ;  the  des- 
truction of  the  city  he  would  have  hailed  with  satisfaction.     The  gourd 
was  not  his  property,  but  had  been  only  lent  him   for  a  day  ;  it  had 
sprung  up  suddenly,  without  any  labour  or  even  forethought  on  his  part ; 
and,  though  the  worm  had  not  smitten  it,  and  caused  it  to  perish  in  a 
night,  it  would  soon  have  withered.     Yet  he  had  sighed  very   bitterly 
over  its  premature  decay  ;  and  should  he  have  no  pity  on  the  mightiest 
and  most  populous  city  in  the  earth  ?  The  men  and  women  of  Nineveh 
had  humbled  themselves  in  sackcloth  and  ashes,  under  the  mighty  hand 
of  God  ;-  were  they  of  no  account  in  the  prophet's  estimation  ?     There 
was,  moreover,  a  vast  number  of  helpless  babes  who  had  never  of- 
fended the   Lord  by  actual  transgression  ;— was  no  pity  due  to  them  ? 
There  were  also  many  dumb  creatures— partakers  of  life  though  not  of 
reason— all  of  which,  had  Nineveh  been  destroyed,  would  no  doubt  have 
perished  in  the  general  ruin  ;— was  not  each  of  them  far  more  worthy 
of  commiseration  than  the  prophet's  gourd  ?     Yet  these  considerations 
had  all  been  overlooked  by  him  ;  and,  however  he  might  have  attempted 
to  disguise  it  from  himself,  it  was  mere  selfishness  which  had  made  him 


396  FREE  CHURCH  PULPIT. 

so  insensible  to  the  claims  of  mercy.  He  mourned  the  loss  of  the 
gourd,  because  his  personal  comfort  was  thereby  affected  ;  he  was  indig- 
nant at  the  preservation  of  Nineveh,  because  he  imagined  that  its  ruin 
was  essential  to  the  maintenance  of  his  official  reputation.  But  was 
God  to  be  straitened  in  the  exercise  of  his  mercy,  because  his  prophet 
was  displeased  ?  Was  Nineveh,  though  mourning  for  its  sins,  to  be 
destroyed  without  remedy  by  the  rod  of  his  judgments,  as  if  the  peni- 
tential tears  and  supplications  of  his  creatures  were  of  ho  moment  iu 
his  sight  ?  Was  he,  the  universal  Father,  to  have  no  compassion  for 
the  tender  babes  who,  unable  to  "discern  between  their  right  hand  and 
their  left,*'  had  never,  like  their  now  trembling  and  sorrowing  parents, 
otfended  him  by  deeds  of  infamy  and  violence  ?  Or  was  it  unworthy  of 
him  who  declares  that  his  tender  mercies  are  over  all  his  works,  to  care 
for  the  very  cattle  which  Nineveh  contained,  and  suffer  them  to  enjoy 
for  a  longer  term  the  pleasure  of  existence  ? 

Thus  God  both  reproved  Jonah,  and  condescended  to  vindicate  his  own 
procedure.     With  his  solemn  and  touching  expostulation,  the  book  ab- 
ruptly closes.     Jonah,  it  should  seem,  was  dumb,  and  opened  not  his 
mouth.     Let  us  hope  that  he  returned  to  his  own  land,  adoring  both  the 
mercy  and  the  righteousness  of  God,  and  acknowledging,  with  godly  sor- 
row, that  to  himself  belonged  shame  and  confusion  of  face.     If,  as  is 
generally  believed,  he  was  himself  the  narrator  of  this  portion  of  his 
history,  how  deep  must  have  been  the  humiliation  which  he  felt,  when  led 
thus  solemnly  to  review  his  conduct,  and  to  put  it  on  record  for  warning 
and  instructionto  all  future  generations  !  Our  Lord  has  said,  "  He  that  ex- 
alteth  himself,  shall  be  abased";  and,  in  the  case  of  Jonah,  this  truth  is 
strikingly  exemplified.    Pride  was  his  besetting  sin — his  reputation  was  his 
idol — and  yet,  of  all  the  prophets  whose  writings  have  come  down  to  us, 
in  a  collected  form,  he  is  the  one  whose  character  is  represented  in  the 
darkest  colours,  and  who  has  the  slenderest  claims  on  our  esteem  and 
veneration.     Let  us  learn,  from  the  case  of  this  prophet,  the  indispensable 
necessity  of  cultivating  an  humble  and  self-denying  spirit,  and  of  guard- 
ing with  holy  jealousy  against  all  such  feelings  as  would  prompt  us,  on 
the  one  hand,  to  arraign  the  equity  of  Jehovah's  dispensations  when  they 
seem  to  be  adverse  to  our  personal  comfort  or  our  fancied  honour ;  or 
would  prevent  us,  on  the  other,  from  cherishing  compassion  for  any  of  our 
fellow-creatures,  or  even  for  the   beasts  that  perish.     Let  us  not  forget 
that  though  we  had  all  gifts,  and  all  knowledge,  and  couM  speak  with 
the  tongues  of  men  and  of  angels,  and  yet  were  destitute  of  humility  and 
charity,  we  should  only  be  as  sounding  brass,  and  as  a  tinkfing  cymbal. 
In  vain  have  we  pondered  the  lessons  of  this  passage,  if  we  have  gained 
no  impressions  of  the  deep  malignity  of  pride  and  selfishness,  and  if  we 
are  not  resolved,  depending  on  the  help  of  the  spirit  of  grace,  to  aim  at 


REV.  DA\  ID  coupar.  ;<97 

the  thorough  conquest  of  passions  so  offensive  to  (Jod,  so  injurious  to  our- 
selves, and  so  hostile  to  the  welfare  and  happiness  of  all  to  whom  our  in- 
fluence extends. 

Finally,  Let  us  be  encouraged,  by  the  view  here  given  us  of  the  cha- 
racter of  God,  to  approach  him,  in  the  exercise  of  faith  and  penitence,  by 
the  way  of  his  appointment.      That  he  delighteth  in  mercy,  and  is   slow 
to  anger,   is  manifest  from  his  dealings  with  the   Ninevites  and   with. 
Jonah,   as  well  as  from  direct  and  oft-repeated  testimonies  of  his  holy 
word.     To  whom,  then,  shall  the  sinner  go  but  to  the  very  God  against 
whom  he   has   rebelled  ?  —  to  whom    shall  the  backslider  go,  but  to 
the  very  God  from  whom  he  has  departed  ?     It  is  God's  own  voice  that 
says,  "Look  unto  me  and  be  saved  ;"  and  lest  we  should  tremble  at  the 
thought  of  looking  unto  him  who  is  infinitely  glorious  in  holiness  and 
justice,  the  gospel  declares,  that  he  is  "  God  in  Christ,  reconciling  the 
world  unto  himself,"  and  it  tells  us  that  he  spared  not  his  own  son,  but 
delivered  him   up  to  death,  that  the  guilty  might  have  life.     Where- 
fore, "  Let  the  wicked  forsake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  let  him  turn  unto  the  Lord,  for  he  will  have  mercy  on  him, 
and  unto  our  God,  for  he  will  abundantly  pardon."    At  the  same  time,  let 
it  never  be  forgotten,  that  God  is  holy  as  well  as  merciful,  just  as  well  as 
gracious.     Had  the  Ninevites  not  repented,  the  threatening  against  them 
would  have  been  carried  into  execution  ;  and,  if  sinners  refuse  to  hear  the 
voice  of  God — if,  because  sentence  against  their  evil  works  is  not  ex- 
ecuted speedily,  their  hearts  are  fully  set  in  them  to  do  evil — let  them 
know  that  the  hour  is  coining,  when  God  shall  render  unto  them  accord- 
ing to  their  works,  and  when  they  shall  have  to  do,  not  with  the  offers  of 
his  mercy,  but  with  the  terrors  of  his  wrath.       The  ultimate  destiny  of 
Nineveh  itself  may  well  impress  this  solemn  truth  upon  our  hearts.     We 
learn  from   history,  that  Nineveh  relapsed  into  its  evil  courses,  and  that 
about  a  century  and  a-half  after  the  visit  of  the  prophet,  having  filled 
up  the  measure  of  its  iniquity,  it  was  taken  by  the  hosts  of  Media,  and 
utterly  destroyed.       Every  vestige  of  its  glory  has  long  since  vanished 
from  the  earth  :  the  enquiring  traveller  was  long  unable  even  to  discover 
where  it  stood.     The  shadow  of  Divine  wrath  seems  still  to  rest  on  the 
few  shapeless  and  melancholy  mounds  which  alone  remain  to  tell  of  its 
existence  ;  and  its  fate  holds  out  to  individuals,  and  to  nations,  a  salutary 
warning  against  despising  the  goodness  and   forbearance  of  Jehovah — 
against  being  swift  to  sin,  because  he  is  slow  to  punish. 


No.  138.— Lkc.  23. 


(     398     ) 


LECTURE   XXIV. 
BY  THE  REV.  MACADAM  GRIGOE,  KETTLE  AND  CULTS. 

Ephbsians  ii.  1-7. 

The  people  of  Ephesus  were  deeply  sunk  in  idolatry  and  wicked- 
ness, before  the  light  of  the  glorious  gospel  had  reached  their  dark  city. 
There  stood  the  magnificent  temple  of  Diana,  to  whose  worship  the  in- 
habitants were  madly  devoted.  But  what  is  too  hard  for  God,  in  the 
accomplishment  of  his  purpose  of  grace  !  He  bound  the  strong  man  in  that 
citadel  of  his  power,  and  spoiled  his  goods.  We  have  a  very  interesting 
account  of  the  conversion  of  the  Ephesians,  in  the  18th  and  19th  chapters 
of  the  Acts  of  the  Apostles.  It  was  through  Paul's  ministry,  continued 
amongst  them  for  the  space  of  three  years,  that  the  blessed  change  was 
wrought,  "  from  darkness  to  light,  and  from  the  power  of  Satan  unto 
God."  The  gospel  encountered  in  Ephesus  much  opposition  ;  but,  by 
the  power  of  God,  who  had  rich  mercy  in  store  for  the  poor  idolaters, 
it  greatly  triumphed."  "  The  counsel  of  the  Lord  standeth  for  ever 
sure;  and  he  will  do  all  his  pleasure."  It  is  with  no  common  feelings 
that  a  Christian  contemplates  the  triumphs  of  the  gospel,  on  whatever 
field  they  are  won ;  but,  0  !  how  refreshing  to  his  soul,  when  he  learns 
of  the  victories  of  the  truth,  where  Satan  has  his  seat  !  when  he  hears 
of  the  devil's  strongholds  pulled  down,  and  those  who  were  long  led 
captive  at  his  will,  called  into  the  glorious  liberty  of  the  sons  of  God  ! 
It  is  when  we  think  of  the  conversion  of  Ephesus,  and  Rome,  and 
Corinth,  that  our  spirits  are  stirred  within  us  to  exclaim,  How  rich, 
sovereign,  omnipotent,  is  the  grace  of  God  ! 

It  was  while  a  prisoner  at  Rome,  for  the  testimony  of  Jesus,  that  Paul 
addressed  this  sublime  epistle  to  the  Christians  of  Ephesus.  His  object 
was  to  strengthen  their  minds  in  the  faith  of  the  gospel,  by  imparting 
higher  views  of  the  love  of  God,  and  the  glory  of  Jesus.  It  was  about 
thirty  years  later,  that  another  epistle  was  sent  to  Ephesus,  which  we 
have  recorded  in  the  book  of  Revelation.  Alas  !  it  was  because  that 
church,  once  so  faithful  and  true,  had  left  its  first  love  !  In  the  verses 
now  read  as  the  subject  of  lecture,  the  apostle  reminds  the  Ephesians 
of  the  wretched  condition  in  which  they  had  once  been,  and  the  blessed 


REV.  MACADAM  GRIGOR.  309 

change  which  had  taken  place  in  their  state  and  character,  through  Di- 
vine grace,  and  concludes  with  announcing  the  end,  or  ultimate  object 
of  God's  kindness  toward  them,  and  all  who  had  been  made  partakers 
of  the  common  salvation,  namely,  that  he  might  display,  for  the  encou- 
ragement of  sinners,  in  all  future  ages, "  the  exceeding  riches  of  his  grace." 

I.  In  the  first  three  verses,  the  state  and  character  of  the  Ephesiana 
before  their  conversion  is  described.  As  to  their  state,  they  "were  dead 
in  trespasses  and  sins."  This  death  may  be  viewed  as  twofold,  namely, 
legal  and  spiritual.  The  former  consisted  in  the  condemning  sentence 
of  the  Divine  law,  under  which  they  lay,  as  its  transgressors  ;  the  latter 
consisted  in  the  moral  pollution  of  their  natures,  in  consequence  of 
which,  they  were  utterly  incapable  of  any  holy  obedience  to  God. 
The  connection  betwixt  these  is  most  intimate,  and  should  be  care- 
fully weighed.  Moral  pollution  is  the  effect  of  guilt ;  so  that,  until 
the  curse  of  a  broken  law  is  cancelled,  the  soul  has  no  power,  no  desire 
to  serve  God.  Just  as  the  manacled  slave  cannot  use  his  limbs  till  his 
chains  are  loosed — as  the  criminal  cannot  leave  his  dark  and  unwliole- 
eome  dungeon,  till  the  sentence  which  condemned  him  to  the  ignominious 
cell  has  been  remitted — so  the  poor  sinner,  over  whose  soul  the  condemna- 
tion of  the  law  hangs  with  blighting  influence,  has  no  liberty  to  love  or 
serve  God,  till  the  sentence  be  cancelled,  and  the  joyful  announcement 
break  in  upon  his  soul,  "Be  of  good  cheer  ;  thy  sins  be  forgiven  thee." 
"  But  now,"  says  the  Apostle,  "  being  made  free  from  sin,  and  become 
servants  to  God,  ye  have  your  fruit  unto  holiness,  and  the  end  ever- 
lasting life." 

As  to  their  character,  or  external  deportment,  the  Ephesians  are  de- 
scribed in  verses  second  and  third,  "  They  walked  in  sins."  The  term 
"  walk"  is  expressive  of  a  regular  habitual  course.  Their  whole  life  was 
sin.  It  is  by  the  habitual  tenor  of  men's  lives,  that  their  religious  state 
is  to  be  determined.  It  is  not  his  creed,  or  his  profession,  but  a  man's 
walk,  which  is  the  true  evidence  of  a  heart  right  or  wrong  with  God.  The 
tenor  of  a  believer's  life,  though  not  free  from  daily  infirmities,  and  occa- 
sional dark  stains,  alike  hurtful  to  his  own  peace,  and  dishonouring  t» 
God,  is  holy  and  spiritual.  He  "walks"  not  after  the  flesh,  but  after 
the  spirit,  because  in  Christ  Jesus,  the  fountain  of  holiness.  The  tenor 
of  an  unregenerate  man's  life,  on  the  other  hand,  is  sinful  and  worldly, 
although  he  may  perform  many  acts  materially  good.  His  worldly 
occupation,  in  itself  lawful,  to  him  is  sin — "  the  plowing  of  the  wicked 
is  sin."  Religious  duties,  most  obligatory  on  all,  to  him  are  sin  ;  "  the 
sacrifice  of  the  wicked  is  an  abomination  unto  the  Lord."  He  "  xvalka 
after  the  flesh,"  and  the  reason  lies  herein — ho  is  out  of  Christ. 


400  FREE  CHURCH  PULPIT. 

The  sinful  life  which  the  Ephesians  led,  was  more  particularly  dis- 
tinguished by  conformity  to  the  world,  and  compliance  with  the  devil. 
They  walked  in  sins,  "  according  to  the  course  of  this  world,"  "accord- 
ing to  the  prince  of  the  power  of  the  air,  the  spirit  that  now  workefh 
in  the  children  of  disobedience."  By  the  "  world"  here,  we  are  to 
understand  the  wicked  and  ungodly  portion  of  men.  "  And  we  know 
that  we  are  of  God,  and  the  whole  world  lieth  in  wickedness."  The 
sentiments,  tastes,  and  habits,  of  the  world,  which  run  so  counter 
to  the  principles  and  precepts  of  the  gospel  of  Jesus,  constitute  its 
"  course."  For  its  enmity  to  Jesus,  the  world  is  particularly  distin- 
guished. "  If  the  world  hate  you,  ye  know  that  it  hated  me  be- 
fore it  hated  you,"  so  that  conformity  to  the  world  is  reckoned  a  con- 
clusive proof  of  enmity  to  God.  "  Know  ye  not,  that  the  friendship  of 
the  world  is  enmity  with  God  ?  whosoever,  therefore,  will  be  a  friend  of 
the  world,  is  the  enemy  of  God."  How  clear,  how  strong,  is  the  lan- 
guage of  the  Spirit !  Many  act  under  the  delusion  that  they  may  be  the 
friends  of  both.  "  But  ye  cannot  serve  God  and  Mammon."  It  is  just 
as  possible  for  a  man  to  go  in  opposite  directions  at  one  and  the  same 
time,  as  it  is  for  him  to  please  God,  and  "  walk  according  to  the  course 
of  this  world."  O  !  how  deeply  shall  we  mourn  over  such  as  sacrifice  the 
friendship  of  God  on  the  altar  of  the  world,  and  know  that  they  make  it ! 

Further,  The  Ephesians  walked  in  sins,  "according  to  the  prince  of 
the  power  of  the  air."  By  this  prince  is  meant  the  devil,  who  receives 
this  title  because  of  the  mighty  power  he  exercises.  The  subject  of  his 
dominion  are  styled  "  the  power  of  the  air,"  by  which  is  meant  the  large 
company  of  apostate  spirits,  who  are  united  under  Satan  as  their  head, 
called  elsewhere,  "the  powers  of  darkness."  The  seat  of  Satan's  do- 
minion is  the  "  air,'' where  he  and  his  emissaries  continually  rove  about 
intent  on  the  ruin  of  man,  and  the  dishonour  of  God.  Hence  Satan  is 
called  the  "  god  of  this  world."  It  is  fearful  to  think  that  the  great 
adversary  possesses  such  dominion  ;  and  that,  in  the  case  of  so  many, 
he  finds  it  so  easily  wielded.  But  God's  people  have  strong  consolation 
under  the  thought,  though  against  them  Satan's  darts  are  specially  di- 
rected. His  power  is  not  absolute,  but  permissive.  He  is  under  the 
control  of  that  Almighty  conqueror  who  "spoiled  principalities  and 
powers,  and  made  a  show  of  them  openly,"  and  now  sits  on  the  throne 
of  the  universe,  "  head  over  all  things" — over  devils,  as  well  as  over 
men — "  to  the  church." 

Now,  it  is  affirmed  of  Satan,  that  "  he  now  worketh  in  the  children  of 
disobedience."  His  empire  is  not  situated  in  a  far-off  region,  whence 
he  could  exert  no  influence  on  man  ;  but  it  is  very  near,  even  in  the 
souls  of  the  disobedient.      The  children  of  disobedience  are  such  as 


REV.  MACADAM  GRIGOR.  401 

reject  alike  the  authority  of  the  law  and  the  love  of  the  gospel,  "  walk- 
ing in  the  ways  of  their  hearts,  and  in  the  sight  of  their  eyes."  •«  Our 
lips  are  our  own  ;  who  is  lord  over  us  ?"  In  these  Satan  works.  He 
works,  not  directly — for  direct  and  immediate  influence  on  the  soul  is 
the  prerogative  of  the  Spirit  of  God — but  indirectly,  by  their  evil  pas- 
sions and  propensities,  which  are  so  much  fuel,  that  he  easily  kindles 
into  a  flame.  And  he  "  now"  worketh  in  the  children  of  disobedience. 
His  influence  was  not  confined  to  the  dark  ages — "  the  times  of  igno- 
rance which  God  winked  at" — but  now,  amid  the  light  and  liberty  of 
the  gospel  dispensation,  he  retains  his  malignant  dominion.  Unregene- 
rate  men  are  hard  of  believing  that  they  are  actuated  by  such  evil 
influence ;  but  how  manifest  is  it  from  Scripture,  that  they  are  in 
bondage  to  the  wicked  one  ?  Can  any  testimony  be  clearer  than  what 
is  supplied  by  such  passages  as  these,  in  addition  to  our  text — "  Ye  are 
of  your  father  the  devil,  and  the  lusts  of  your  father  ye  will  do."  (John 
viii.  44.)  "  And  that  they  may  recover  themselves  out  of  the  snare  of  the 
devil,  who  are  taken  captive  by  him  at  his  will."  (2  Tim.  ii.  20.)  "  To  opeu 
their  eyes,  and  to  turn  them  from  darkness  to  light,  and  from  the  power 
of  Satan  unto  God."  And  it  is  only  by  the  fact  of  an  agency  mightier 
in  evil  than  human,  that  we  can  account  for  the  awful  length  to  which 
the  wicked  are  often  carried  in  their  contempt  of  God,  and  the  sacred 
realities  of  eternity.  What  bitter  enmity  to  Christ  and  his  holy  cause 
— what  awful  crimes — how  deep  apathy  to  the  soul's  well-being — what 
reckless  lives — how  impenitent  death-beds  have  many  sinners  exhibited, 
for  which  human  depravity  alone  cannot  account  ?  but  which  force  the 
truth  of  the  text  on  every  serious  mind,  that  the  li  prince  of  the  power  of 
the  air  now  worketh  in  the  children  of  disobedience."  And  this  truth- 
sober,  Bible  truth,  and  no  devout  imagination,  at  which  the  world  may 
safely  scoff,  we  would  seek  to  impress  on  all  the  children  of  disobedience, 
within  reach  of  our  feeble  expostulation.  Whether  ye  live  regardless  of 
the  Divine  law,  or  neglecters  of  the  great  salvation — whether  ye  be  open 
transgressors,  glorying  in  your  shame,  or  decent  unbelievers  in  the  grace 
of  God,  we  earnestly  call  on  you  to  believe  that  you  are  influenced  by 
the  devil.  He  carries  you  on  in  the  path  of  iniquity,  by  the  first  fatal 
lie — "  Ye  shall  not  surely  die."  You  believe,  alas  !  the  tempter,  and 
against  every  entreaty,  ye  go  forward.  When  the  light  of  the  glorious 
gospel  shines  brightly  around  you,  and  it  seems  about  to  penetrate  the 
dark  recesses  of  your  hearts,  this  god  of  the  world  blinds  your  minds,  lest 
that  light  should  enter,  and  the  hour  of  your  happy  freedom  come.  Too 
long  has  he  thus  enthralled  you  in  sin  ;  too  long  blinded  you  to  heaven's 
truth,  and  shut  your  hearts  against  a  Saviour's  love  that  seeks  to  embrace 
you  within  its  ample  folds,  that  ye  may  not  perish  in  the  wiles  of  your  im- 


402  FREE  CHURCH  PULPIT. 

placable  adversary.  O  !  that  you  would  now  listen  to  the  voiee  of  the 
best  friend  poor  sinners  have,  sweetly  inviting  you  to  his  service  ;  a 
blessed  freedom  and  royal  indemnity  would  be  yours.  "  Come  unto  me> 
all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  rest.  Take 
my  yoke  upon  you,  and  learn  of  me,  for  I  am  meek  and  lowly  in  heart, 
and  ye  shall  find  rest  unto  your  souls." 

In  the  third  verse,  the  apostle  extends  the  description  given  of  the 
Ephesians,  to  another  party  far  more  favoured  than  they,  with  respect 
to  religious  privileges,  namely,  himself  and  his  Jewish  countrymen. 
"  Among  whom  also  we  all  had  our  conversation  in  times  past  in  the 
lust  of  our  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the  mind  ;  and 
were  by  nature  the  children  of  wrath,  even  as  others."  As  to  charac- 
ter, both  parties  had  been  alike  carnal  and  corrupt,  "  fulfilling  the 
desires  of  the  flesh  and  of  the  mind.''  As  to  state,  both  had  been  in 
the  same  condemnation,  "  and  were  by  nature  the  children  of  wrath,  even 
as  others."  And  Jews  and  Gentiles  were  subject  to  wrath  "  by  nature." 
They  entered  the  world  under  the  curse  of  God,  because  the  children  of 
guilty  Adam,  in  whom  they  had  sinned,  and  with  whom  they  had  fallen. 
Man  does  not  become  a  child  of  wrath,  simply  in  consequence  of  personal, 
actual  transgression,  as  some  falsely  assert.  He  is  a  child  of  wrath  by 
nature.  Though  he  should  only  live  to  open  his  eyes  on  the  world,  and 
then  pass  into  eternity,  he  has  done  enough  in  the  sight  of  God,  to  ren- 
der it  an  eternity  of  woe.  "  Behold,''  says  the  devout  Psalmist,  "  I 
was  shapen  in  iniquity,  and  in  sin  did  my  mother  conceive  me.''  What 
language  could  more  expressly  convey  the  doctrine  of  original  guilt 
than  this  ?  The  apostle  follows  in  this  passage,  more  briefly,  the  method 
which  he  adopts  in  his  grand  epistle  to  the  Romans — he  carries  home 
conviction  of  sin,  first  to  the  Gentiles,  and  then  to  the  Jews — and  thus 
prepares  both  parties  for  that  rich  display  of  Divine  grace  which  the 
gospel  supplies,  in  justifying  freely  the  sinner  that  belie veth  in  Jesus. 

II.  We  come,  secondly,  to  consider  the  great  change  which  had  taken 
place  in  the  wretched  condition  of  the  Ephesians  through  Divine 
grace. 

This  blessed  change  is  explained  in  verses  1,  4,  5,  and  6.  In  verse 
1st,  we  are  informed  in  what  the  change  consisted.  "  You  hath  he 
quickened."  To  quicken  is  to  implant  holy  principles  in  the  soul,  so 
that  it  becomes  alive  to  God  and  righteousness.  It  is  such  a  work  upon 
the  soul,  as  that  which  was  wrought  on  the  body  of  Lazarus  when  he 
revived  from  the  dead,  to  the  enjoyments  and  activities  of  life.  This 
quickening  is  the  first  work  of  Divine  grace  accomplished  in  man.  It 
consists  of  a  holy  illumination  sent  into  the  soul  by  the  Spirit,  by  which 


REV.  MACADAM  GRIGOR.  40;i 

the  dark  understanding  is  enlightened  to  perceive  the  evil  of  sin,  and 
the  glory  of  the  Redeemer,  and  the  will  is  renewed  to  acquiesce  in  the 
gospel  salvation  and  close  with  Christ.  Then  "  all  old  things  pass 
away,  and  behold  all  things  become  new.''  Blessed  change  !  As  the 
first  streaks  of  morning  light  to  the  tempest-beaten  mariner,  revealing 
a  calmer  sea  and  a  fairer  sky — as  the  first  ray  of  sunshine  on  the  eye- 
balls of  the  blind — as  the  first  breath  of  heaven's  pure  atmosphere  to 
the  lungs  of  the  emancipated  prisoner — as  the  first  motion  of  health 
through  the  feverish  frame — so  to  the  poor  sinner  it  the  blest  hour  when 
God  first  manifests  himself  to  his  soul,  and  heaven's  holiness  and  love 
are  made  to  tabernacle  there. 

We  have  next  the  author  of  this  gracious  change,  in  verses  4  and  5. 
"  But  God,  who  is  rich  in  mercy,  for  his  great  love  wherewith  he  loved 
us,  even  when  we  were  dead  in  sins,  hath  quickened  us  together  with 
Christ;  (by  grace  ye  are  saved)."  To  quicken  dead  souls  is  a  Divine 
work,  as  much  so  as  is  the  resuscitation  of  a  dead  body  to  life.  The 
new  birth  is  as  far  above  the  effort  of  nature,  as  the  rearing  of  a  world. 
By  nature  we  are  dead  in  trespasses  and  sins :  there  is,  therefore,  no 
power  either  to  will  or  to  do,  to  desire  life  or  to  produce  it,  left  to  man. 
It  is  when  the  Spirit,  who  breathes  where  he  listeth,  bloweth  on  the 
"  slain,''  that  they  live.  Regeneration  must  be  traced  up  to  the  great 
God  as  its  great  efficient  cause.  "  Which  were  born,  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God.''  "Not 
unto  us,  0  Lord,  but  unto  thy  name  give  glory." 

We  have  next  the  formal  or  meritorious  cause  of  this  change.  "  He 
hath  quickened  us  together  with  Christ,''  ver.  4.  Christ  was  quickened 
by  the  mighty  power  of  God  when  he  rose  from  the  dead ;  and  his  re- 
surrection was  the  Father's  testimony  to  the  perfection  and  acceptance 
of  that  glorious  work,  which  is  the  foundation  of  all  the  grace  which 
flows  from  heaven  to  poor  sinners.  But  the  blessed  Saviour  rose  not 
as  a  private,  but  as  a  public  person — as  the  head  of  the  chosen  seed, 
whom  his  blood  redeemed,  so  that  they  were  quickened  together  with 
him.  And  while,  federally,  they  rose  with  him  in  his  resurrection,  they 
are  actually  made  to  know  the  powers  of  his  resurrection  in  their  re- 
generation. In  Christ's  resurrection  lies  the  principle  of  the  new  birth  ; 
it  has  efficacy  when  applied  by  the  Spirit  to  quicken  the  soul  dead  in 
trespasses  and  sins. 

"And  hath  made  us  sit  together  in  heavenly  places  in  Christ  Jesus." 
Jesus  not  only  rose  from  the  dead,  to  which  his  people  are  conformed  in  re- 
generation, but  also  ascended  into  heaven,  and/' sat  down  at  the  right  hand 
of  the  throne  of  God;"  and  this  he  did  as  the  head,  so  that  in  him  his  people 
sat  down  in  heavenly  places ;  and  his  exaltation  there  is  the  assurance 


404  FREE  CHURCH  fULPIT. 

that  they  shall  personally  appear  in  heaven,  and  share  in  the  glory  the 
•  Father  hath  bestowed  on  hiin.  "  I  go  to  prepare  a  place  for  you,  and 
I  will  come  again  and  receive  you  unto  myself;  that  where  I  am,  there 
ye  may  be  also."  And  this  conformity,  present  and  future,  is  the  result 
of  union  to  Jesus — "in  Christ  Jesus.''  He  and  his  people  were  from 
eternity  constituted  one  mystical  person.  Hence  their  actual  union  in 
time  effected,  first,  on  His  part,  by  His  quickening  Spirit,  and  then,  on 
their  part,  by  faith,  in  consequence  of  which  union,  they  come  into 
possession  of  all  His  saving  benefits.  Then  are  we  truly  saved  when 
thus  united  to  the  Prince  of  life — a  union  as  real  as  that  which  subsists 
between  the  body  and  the  head  in  our  corporeal  frame.  Little  will 
speculative  knowledge,  or  ordinances,  or  sacraments,  avail  a  man ;  every- 
thing that  comes  short  of  spiritual  contact  with  Jesus  himself,  comes 
short  of  salvation.  However  genial  the  sun's  rays — however  copious 
the  showers  of  heaven,  the  branch  which  is  severed  from  the  parent 
stock  lies  withered  still ;  so,  apart  from  Jesus,  there  is  power  in  nothing 
to  communicate  life  to  dead  souls. 

We  have,  finally,  the  moving  cause  of  the  grace  shewn  to  the  Ephe- 
sians,  in  verse  4,  "  But  God,  who  is  rich  in  mercy,''  &c.  The  cause 
of  the  grace  manifested  to  Jews  and  Gentiles,  lay  in  God  alone,  not  in 
any  measure  in  them.  It  was  love  residing  in  the  bosom  of  the  Eternal 
himself,  which  moved  him  to  quicken  these  wretched  sinners.  Love  is 
that  sweet  attribute  in  the  Divine  Being  which  moves  him  to  will  the 
happiness  of  his  creatures.  Mercy,  again,  is  the  effect  of  that  love 
manifested  in  the  deliverance  from  ruin  of  guilty  and  miserable  crea- 
tures. The  former  respects  God's  creatures  as  such  ;  the  latter  respects 
them  as  guilty,  helpless,  and  perishing  creatures.  But  it  was  no  com- 
mon love  or  mercy  of  which  these  poor  sinners  were  the  objects,  it  was 
"  rich  mercy"  and  "  great  love.''  How  do  they  appear  so  ?  They  were 
eternal — they  were  covenant  mercy  and  love,  flowing  through  Jesus, 
the  only  begotten  and  well-beloved  of  the  Father.  And,  then,  think  of 
the  objects  of  God's  mercy  and  love — idolatrous  Gentiles  and  apostate 
Jews — ill-deserving,  hell-deserving  sinners.  "  Even  when  we  were 
dead  in  sins,''  verse  5,  when  alike  unable  to  help  ourselves,  and  un- 
worthy of  any  other  help — even  when  dead  to  God,  to  holiness,  to 
shame — even  then  God  quickened  us  together  with  Christ.  How  clearly 
does  this  establish  the  parenthetical  declaration  of  the  apostle  in  the 
same  verse,  "  by  grace  are  ye  saved." 

III.  We  come,  thirdly  and  lastly,  to  the  ultimate  object  of  God's 
grace  to  sinners  of  the  Jews  and  Gentiles.  It  is  mentioned  in  the  7th 
verse,  V  that  in  the  ages  to  come  he  might  shew  the  exceeding  riches  of 


REV.  MACADAM  GRIOOR.  105 

his  grace,  in  his  kindness-  toward  us  through  Christ  Jesus."  This  was 
a  noble  end,  in  all  respects  worthy  of  our  gracious  God.  These  poor 
idolaters,  quickened  to  a  heavenly  and  endless  life,  are  patterns  of  Divine 
grace  to  every  age,  and  to  every  sinner  of  every  age,  till  time  has  run 
its  course.  These  are  living  epistles,  by  which  God  informs  us  of  his 
exceeding  grace.  Paul  speaks  particularly  elsewhere  of  his  conversion  : 
"  Howbeit  for  this  cause  I  obtained  mercy,  that  in  me  first,  Jesus 
Christ  might  shew  forth  all  long-suffering,  for  a  pattern  to  them  which 
should  hereafter  believe  on  him  to  everlasting  life."  When  God,  out 
of  sovereign  grace,  saves  one  great  sinner,  it  is  for  the  encouragement 
of  other  great  sinners.  The  prohibition  is  no  longer  laid  on  the  re- 
cipients of  Divine  mercy,  "  See  you  tell  no  man :"  but  every  sinner 
saved,  and  the  greater  the  sinner  the  better,  is  designed  by  the  hand 
that  has  rescued  him  from  destruction,  for  a  monument,  bearing  the 
bright  inscription,  "  The  exceeding  riches  of  God's  grace,"  that  all 
needing  mercy  may  know  where  to  find  it,  and  how  freely  and  largely 
it  may  be  found.  What  stronger  proof  could  we  have  that  "God  will 
have  all  men  to  be  saved,  and  come  to  the  knowledge  of  the  truth  ?" 
O,  wretched  prodigals,  who  have  not  yet  tasted  the  love  cf  God,  why  *re 
ye  outcasts  from  grace,  which  condescended  to  pity  and  save  the  mad 
votaries  of  Diana  ?  O,  has  the  thought  never  come  across  you  amid  the 
wretchedness  and  beggary  of  your  outcast  condition,  "  How  many 
hired  servants  of  our  Father's  have  bread  enough,  and  to  spare,  and  we 
perish  with  hunger  ?"  Arise,  we  beseech  you,  and  go  to  your  Father; 
he  is  even  now  on  the  road  expecting  your  return,  and  all  his  bowels 
move  in  tenderness  toward  you. 

"Through  Christ  Jesus,"  all  saving  blessings  flow  to  sinners  through 
this  blessed  channel.  We  can  receive  nothing  from  God  directly,  for 
we  have  offended  him  by  our  sins,  and  forfeited  all  right  to  that  imme- 
diate access  and  communion  which  constituted  the  high  privilege  of 
primeval  innocence  and  purity.  Jesus  is  the  "  one  Mediator  between 
God  and  man.''  In  him  they  meet,  and  are  reconciled.  "  Jesus  saith 
unto  him,  I  am  the  way,  and  the  truth,  and  the  life :  no  man  cometh 
unto  the  Father  but  by  me." 

We  have  thus  attempted  to  expound  this  passage  of  Scripture,  as  it 
bears  on  the  wretched  state  of  the  Ephesians  by  nature — the  happy 
change  which  had  been  effected  through  Divine  grace — and  the  ultimate 
object  of  God's  kindness  toward  them  through  Christ  Jesus. 

Let  me  shortly  improve  this  subject,  by  urging  on  you  the  lessons  it 
inculcates.  Le&m,  Jirst,  from  this  subject,  the  guilt  and  wretchedness  of 
our  spiritual  condition  by  nature. 


406  FREE  CHURCH  PULPIT. 

We  are  dead  in  trespasses  and  sins.  We  walk  in  sins — we  are  con- 
formed to  this  world.  We  are  children  of  disobedience,  children  of 
wrath,  children  of  the  devil.  No  state  on  this  side  the  grave  so  awful 
— no  character  so  degraded  as  the  state  and  character  of  us  all  by  na- 
ture. Whatever  differences  there  may  be  amongst  us  in  other  respects, 
viewed  in  a  religious  aspect  we  are  all  on  a  level — "  for  all  have  sinned 
and  come  short  of  the  glory  of  God."  However  the  history  of  man  may 
have  changed,  and  the  improvement  of  the  species  advanced  since  the 
apostle  wrote  the  words  of  our  text,  they  describe  as  faithfully  as  ever 
our  natural  state  in  relation  to  God  and  the  things  of  eternity  ;  and  as 
the  fact  of  our  total  corruption  occupies  a  most  important  position  in 
the  scheme  of  Divine  truth — as  the  gospel  of  the  grace  of  God  proceeds 
on  it  so  as  to  be  felt  glad  tidings  only  by  such  as  believe  it — this  truth 
must  be  pressed  on  the  consciences  of  men  with  all  earnestness  and  faith- 
fulness, that  it  may,  by  the  Spirit  of  God,  become  matter  of  personal 
conviction,  preparing  the  soul  for  the  reception  of  the  free  salvation  God 
hath  provided.  Are  any  of  you,  my  beloved  friends,  still  in  this  fear- 
ful condition  of  spiritual  death  ?  separated  from  the  fountain  of  life  and 

blessedness — strangers  to  liolinoss,  because  strangers  to  Chriei — v/ithout 

hope,  because  without  God.  0  we  would  seek,  from  love  to  your  souls 
to  awaken  you  to  a  sense  of  your  state  and  its  danger  !  Words  cannot 
adequately  express,  far  less  exaggerate,  the  jeopardy  in  which  you  stand 
every  moment  of  jour  brief  and  precarious  life.  Is  natural  death  ter- 
rible ?  Do  you  shrink  from  it  as  some  fearful  violence  done  to  your  na- 
ture ?  It  is  but  the  separation  of  the  soul  from  the  body,  which  termi- 
nates neither  being  nor  blessedness.  But  in  spiritual  death,  O  sinner, 
thou  art  cut  off  from  God,  and  consequently  without  any  blessedness, 
and  without  any  being,  as  to  the  highest  and  purest  exercise  of  man's 
immortal  nature.  Are  you  members  of  the  visible  church  ?  Do  you 
maintain  a  credible  profession,  and  a  fair  character,  in  the  eye  of  the 
world  ?  Alas  !  that  does  not  make  your  case  less  to  be  pitied,  for  it 
really  enhances  your  guilt  and  danger.  You  are  hypocrites — "  I  know 
thy  works,  that  thou  hast  a  name,  that  thou  livest  and  art  dead."  Many 
go  down  with  a  lie  in  their  right  hand  to  the  grave,  and  are  only  awaken- 
ed when  too  late  for  repentance.  My  dear  friends,  a  change,  very  great 
and  divine,  must  be  wrrought  in  you.  You  must  be  quickened,  you  must 
be  converted  ;  and  every  moment's  delay  to  have  it  accomplished,  makes 
your  guilt  deeper,  and  your  danger  more  imminent,  and  your  case  more 
hopeless.  0  how  long  are  you  to  sleep  ?  Hear  ye  not  the  raging  of  the 
storm  that  betokens  instant  destruction — "What  meanest  thou,  O  sleeper, 
arise  and  call  on  thy  God  ;  awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  will  give  thee  light." 


REV.  MACADAM  GRIGOR.  407 

We  learn,  secondly,  from  this  subject,  how  great  is  the  grace  of  God 
in  Christ  Jesus. 

He  quickens  those  that  are  dead,  and  deserve  to  he  left  dead,  in  tres- 
passes and  sins.  He  delivers  them  from  wrath — he  saves  them  from  a 
sinful,  carnal  life — he  ransoms  them  from  the  power  of  the  devil,  and 
exalts  them  to  the  heirship  of  his  heavenly  kingdom.  God,  the  eternal 
One,  self-existent,  independent  of  all  creatures,  does  all  this  for  sinners 
that  deserve,  through  eternal  ages,  to  lie  under  his  infinite  wrath.  It 
is  done  by  Him  alone,  and  not  by  human  power ;  and  it  is  no  influence 
from  without,  but  his  own  love  that  moves  him  to  confer  mercy,  which 
makes  it  all  the  richer — "  By  grace  are  ye  saved."  Dear  children  of 
God,  partakers  of  the  heavenly  calling,  is  it  not  marvellous  what  Jeho- 
vah has  done  for  you?  In  the  hours  of  sweet  and  solitary  meditation, 
does  not  the  thought  of  it  well  nigh  overwhelm  your  ravished  souls  ? 
You  were  in  God's  thoughts  from  eternity — from  eternity  he  was  pitying, 
loving  you;  and,  in  the  fulness  of  time,  he  quickened  you  to  a  new  and 
heavenly,  and  endless  life.  He  has  united  you  to  his  well-beloved  Son 
Jesus  ;  and  in  him  has  not  only  freed  you  from  wrath,  but  has  made  you 
to  sit  down  in  heavenly  places.  Jesus  has  prepared  a  place  for  you  near 
himself ;  he  keeps  it  for  you  and  you  for  it ;  and  you  will  soon  and  cer- 
tainly be  admitted  into  its  glorious  blessedness.  O  what  a  devoted,  holy 
life  should  you  live,  when  you  think  what  things  God  hath  wrought  for 
you.  How  joyful  should  you  be,  when  you  have  such  present  holy  com- 
munion, and  such  future  glory  secured  !  How  full  of  praise,  when  you 
have  such  a  theme  for  your  song — "  the  exceeding  grace  of  God." 

But  it  is  not  to  you  alone,  dear  brethren,  that  we  would  speak  of  Di- 
vine grace.  There  are  poor  sinners  who  have  never  tasted  of  this  grace, 
who  must  be  told  how  rich  and  free  it  is.  There  are  strangers  and 
aliens  who  must  be  pressed  into  the  commonwealth  of  Israel  by  the  ar- 
gument of  God's  rich  mercy  and  great  love.  0  my  friends,  why  stand 
ye  aloof  from  the  God  of  grace,  who  changed  the  idolaters  of  Ephesus 
into  heirs  of  heaven  ?  Why  stand  you  in  proud  defiance,  or  sullen  sus- 
picion and  indifference,  as  if  God  had  no  grace  for  you,  but  were  already 
scowling  on  you  from  a  throne  of  judgment?  Are  you  ignorant  that 
He  sits  on  a  throne  of  grace  ?  Know  now,  then,  as  unspeakable  encour- 
agement, that  to  the  "  Lord  your  God  belongeth  mercy,  and  forgive- 
ness, though  ye  have  rebelled  against  him,"  and  acquaint  yourselves 
with  God,  and  be  at  peace.  Are  you  deeply  affected  with  a  sense  of 
your  own  un worthiness  ?  we  entreat  you  to  remember  that  it  is  by  grace 
you  are  to  be  saved  ;  and  grace  has  respect  not  to  worthiness,  but  to  un- 
worthiness.  It  is  on  the  unworthy  it  fastens  as  its  only  suitable  and  le- 
gitimate objects — the  only  objects  it  can  do  aught  for,  or  be  glorified  in. 


408  FREE  CHURCH  PULPIT. 

Are  you  great  sinners  ?  all  the  more  welcome,  dear  souls,  as  all  the  more 
needy.  Think  how  careful  God  has  been  to  assure  you  of  this,  in  the 
exhibition  he  has  made  of  the  Ephesians  as  a  monument  to  all  ages  of 
the  "  exceeding  riches  of  his  grace."  Believe  it,  that  God  holds  out  the 
golden  sceptre  of  peace  for  you  to  touch.  Believe  it,  that  He  would  glo- 
rify himself  in  you  as  in  Manasseh,  in  Mary  Magdalene,  in  Saul  of  Tar- 
sus, and  in  the  many  thousands  who  are  now  singing  the  song  of  Moses 
and  of  the  Lamb  in  the  sanctuary  above.  Believe  it,  that  the  day  of 
grace  is  not  yet  passed — the  door  of  hope  not  yet  shut — the  voice  of 
Divine  love  not  yet  silent  in  its  pleadings.  Believe  it,  that  your  case 
is  not  yet  desperate,  unless  you  are  resolved  on  perishing  as  the  happier 
doom  ;  for  not  only  have  you  to  do  with  a  God  of  mercy  and  love,  but  of 
rich  mercy  and  great  love,  and  of  exceeding  rich  grace — so  that  the  deep- 
est guilt  that  ever  loaded  a  human  soul  cannot  damn  you,  if  you  would 
be  saved  from  it.  Time  would  fail  me,  sweet  though  the  employment 
were,  to  tell  you  of  the  many  guilty  ones  who  found  mercy  at  the  feet  of 
Christ.  Could  you  tell  of  one  who  lay  there  unpitied,  rejected,  unnotic- 
ed, we  should  cease  to  plead  with  you.  But  history  has  recorded  no 
such  case  ;  and  the  word  of  Him  who  never  lietb,  has  assured  us  it  never 
will.  O  come,  then,  poor  sinner,  and  know  that  where  sin  abounds  grace 
will  much  more  abound.     Amen. 


(      100     ) 


LECTURE    XXV 


CONVERSION  OF    TAIL. 


BY  THE  REV.  JAMES  FERGUSON,  JOHN  KNOX  CHURCH, 
STEPNEY,  LONDON. 

Acts  ix.I-'J. 

It  has  been  said,  and  the  remark,  we  believe,  is  generally  admitted 
to  be  true,  that  "  next  to  the  Apostle  and  High  Priest  of  our  profession, 
Paul  is  the  most  extraordinary  person,  whose  name  is  handed  down  to 
us"  in  the  annals  of  the  Christian  Church  ;  that  his  conversion  is  a  very 
remarkable  event  in  the  history  of  redemption ;  and  that,  while  his 
labours,  dangers,  sufferings,  and  success  were  unquestionably  greater 
and  more  abundant  than  those  of  any  other  of  the  Lord's  apostles,  the 
accession  of  such  an  auxiliary  may  be  justly  regarded — not  merely  as 
one  of  the  leading  secondary  evidences  of  the  truth,  but  also  as  one  of 
the  most  powerful  secondary  causes  of  the  rapid  propagation  of  the 
gospel. 

It  would  not  be  easy,  perhaps,  to  name  another  individual  of  whom, 
from  his  known  character  and  dispositions,  it  could  be  more  confidently 
predicted  that,  though  all  other  men  should  believe  in  the  name  of  Jesus, 
yet  so  would  not  he  ;  and  it  would  be  just  as  difficult  to  point  out  any 
other,  of  whom,  from  his  early  education,  habits,  and  prospects  in  life, 
it  could  be  more  positively  asserted  that,  though  all  other  men  should 
become  zealous  supporters,  he  never  could  be  any  thing  else  than  a  furi- 
ous persecutor  of  the  followers  of  Christ.  He  tells  us  himself,  that,  by 
extraction,  he  was  a  Jew,  both  on  the  father's  and  on  the  mother's  side — 
an  Hebrew  of  the  Hebrews  ;  born  in  Tarsus,  a  free  city  of  Cilicia ; 
brought  up  at  the  feet  of  Gamaliel,  a  celebrated  teacher  in  Jerusalem ; 
taught  according  to  the  most  perfect  manner  of  the  law  of  the  fathers  ; 
and  held  in  high  estimation  among  his  own  countrymen  for  the  zeal, 
precision,  and  ability,  as  well  as  uncompromising  resolution  with  which 
he  adhered  to  the  rules,  ordinances,  and  doctrines  of  the  most  rigid  sect 
of  the  Pharisees. 

He  tells  us  that  he  verily  thought  within  himself  that  he  ought  to  do 
many  things  contrary  to  the  name  of  Jesus  of  Nazareth,  and  that  he  per- 
No.  139. — Lec.  25.  vol.  Ml. 


410  FREE  CHURCH  PULPIT. 

secuted  this  way  unto  the  death,  binding  and  delivering  into  prison  both 
men  and  women.  He  tells  us  that  many  of  the  saints  did  he  shut  up  in 
prison,  and  that,  when  they  were  put  to  death,  he  gave  his  voice  against 
them.  He  tells  us  that  he  punished  them  oft  in  every  synagogue,  and 
compelled  them  to  blaspheme  that  worthy  name  by  which  they  were  call- 
ed. And  he  tells  us  also  that  he  was  so  exceedingly  mad  against  them, 
that  he  persecuted  them  even  to  strange  cities.  He  tells  us  all  this,  and 
much  more,  with  the  deepest  contrition  and  self-loathing  abasement;  and 
we  have  evidence  enough  to  prove  that  the  picture  is  not,  by  any  means, 
an  overcharged  one.  For  we  find,  from  the  preceding  narrative,  that, 
when  the  holy  martyr  Stephen  was  sealing  with  his  blood  the  truth  of 
that  testimony,  which  he  was  honoured  to  hold,  Saul  was  consenting  unto 
his  death.  We  find  also  that  he  was  not  merely  consenting  to,  but  that 
he  was  also  present  at,  this  mournful  tragedy  ;  and  that  the  witnesses,  or 
foremost  of  the  murderers,  laid  down  their  clothes  at  a  young  man's  feet 
whose  name  was  Saul.  We  find  farther  that,  at  that  time,  there  was 
not  merely  a  great  persecution  of  the  Church  at  Jerusalem,  but  that  "  as 
for  Saul,  he  made  havoc  of  the  Church,  entering  into  every  house,  and 
haling  men  and  women,  committed  them  to  prison."  "And,"  in  the 
strong  and  striking  language  of  the  passage  before  us,  the  sacred  his- 
torian goes  on  to  say  that  Saul,  yet  breathing  out  threatenings  and 
slaughter  against  the  disciples  of  the  Lord,  went  unto  the  high  priest, 
and  desired  of  him  letters  to  Damascus  to  the  synagogues,  that,  if  he 
found  any  of  this  way,  whether  they  were  men  or  women,  he  might  bring 
them  bound  unto  Jerusalem."     (Ver.  1st  and  2d.) 

The  expression,  "this  way,"  "if  he  found  any  of  this  way,"  which 
occurs  here  and  elsewhere  to  describe  the  disciples  of  the  Lord,  should 
have  been  translated,  "the  way,"  and  must  doubtless  admit  of  some 
characteristic  explanation.  If  it  was  coined  by  their  enemies,  it  must, 
in  that  case,  have  been  a  term  of  reproach,  intended  to  represent  the  fol- 
lowers of  Jesus  as  being  a  separate  faction  or  party  by  themselves.  But 
if,  as  is  more  likely,  the  name  was  taken  by  themselves,  and  applied  to 
them  also  by  their  enemies,  then  it  will,  in  this  case,  in  all  probability, 
have  been  intended  to  set  them  forth  as  walking  in  the  footsteps  of  him 
who  declares  himself  to  be  "The  way,  and  the  truth,  and  the  life." 
But,  be  this  as  it  may,  the  fact  is  exceedingly  manifest,  that  their  pilgri- 
mage through  life  was  very  much  like  that  of  their  Master ;  and  that 
the  treatment  which  they  met  with  was  very  similar  to  that  which  he 
received  at  the  hands  of  sinful  men.  He  was  "despisedand  rejected  of 
men — a  man  of  sorrows  and  acquainted  with  grief ;"  and  so  were  they, 
for  they  were  counted  as  the  offscouringof  all  things  for  his  sake.  He 
waspersecuted  and  abused,  and  ignominously  condemned,  and  cut  off  from 


REV.  JAMES  FERGUSON.  411 


the  land  of  the  living ;  and  so  were  they,  for  they  were  cast  out  of  the 
synagogues,  and  the  time  came,  as  the  Lord  had  told  them,  when  every 
one  that  killed  them  was  thinking  he  was  doing  God  a  service.  And  he 
was  "  oppressed  and  afflicted,  and  led  like  a  lamh  to  the  slaughter  ;" 
and  so  were  they,  for  they  were  greatly  troubled  by  their  enemies 
in  general,  and  by  the  persecuting  Saul  in  particular,  who,  notwith- 
standing all  that  he  had  already  done,  was  "still  breathing  out  threaten- 
ings  and  slaughter  against  them,"  pursuing  them  with  a  savage  ferocity, 
and  panting  for  their  death.  They  were  like  a  scattered  flock  without  a 
shepherd,  and  he  was  like  a  beast  of  prey  ready  to  devour  them — they 
were  like  defenceless  sheep,  and  he  like  a  raging  wolf  seeking  to  destroy 
them  ;  and  they  were  like  lambs  led  to  the  slaughter,  and  he  like  a  roar- 
ing lion  thirsting  for  their  blood.  And,  when  he  had  obtained  letters 
from  the  Jewish  authorities,  that  "  if  he  found  any  of  this  way,  whether 
they  were  men  or  women,  he  might  bring  them  bound  unto  Jerusalem,"  he 
doubtless  thought  that  then,  at  least,  he  had  them  fully  in  his  own  power. 

It  is  not  very  easy  to  say  with  certainty,  what  amount  of  power  the 
Jewish  Sanhedrim  possessed,  or  were  permitted  to  exercise  over  their 
own  criminals.  It  is  certain  they  had  an  ecclesiastical  authority  over 
Jewish  synagogues  in  other  countries.  And  it  is  exceedingly  likely 
that  they  were  permitted  by  the  Roman  power,  not  merely  to  try  and 
pass  sentence  upon  those  of  their  own  people  who  had  violated  their  own 
statutes,  but  also  to  carry  that  sentence  into  execution  according  to  the 
law  of  Moses.  On  this  ground  they  appear  to  have  tried,  condemned, 
and  stoned  Stephen,  inflicting  that  punishment  upon  him  which  their 
own  law  denounced  against  blasphemers.  On  this  ground  Saul  seems  to 
have  persecuted  the  Church  unto  the  death,  by  authority  of  the  Jewish 
rulers.  And  on  this  ground,  at  an  after  period,  when  Lysias,  the  chief 
captain,  rescued  Paul  himself  from  the  hands  of  the  Jews  who  sought  to 
kill  him,  he  did  this,  not  because  they  had  no  authority  to  inflict  such 
a  punishment,  but  expressly  because  Paul  was  a  Roman  citizen. 

To  all  this  it  may  be  objected,  how  then  could  the  Jews  themselves 
have  said  to  Pilate  that  it  was  not  lawful  for  them  to  put  any  man  to 
death?  And  to  this  it  may  be  answered,  in  the  first  place,  that  their 
meaning  may  have  been,  that  it  was  not  lawful  for  them  to  put  any  man 
to  death  whom  they  had  accused  before  Pilate,  and  charged,  not  with 
crimes  against  their  own  law,  but  with  sedition,  and  aspiring  to  a  king- 
dom in  prejudice  of  Caesar ;  in  the  second  place,  that  such  cases  did 
not  really  fall  under  their  tolerated  jurisdiction,  but  under  that  of  Pilate 
himself;  and,  in  the  third  place,  that  "  crucifixion"  was  a  Roman  and 
not  a  Jewish  punishment  at  all. 


412  FREE  CHURCH  PULPIT. 

It  is  true,  they  said,  "  We  have  a  law,  and  by  our  law  he  ought  tc 
die,"  (to  be  atoned  to  death)  "  because  he  made  himself  the  Son  of  God.' 
But  then  they  did  not  wish  him  to  be  stoned  to  death  ;  they  wanted  a 
more  ignominious  doom  for  him  ;  they  desired  that  he  should  be  cruci- 
fied ;  and,  as  they  could  not  do  this  consistently  with  their  own  law, I 
they  called  upon  Pilate  to  do  it  for  them.  And,  if  the  objection  should 
still  be  started,  how  then  could  Pilate  have  said  to  the  Jews,  "  Take  ye' 
him  and  crucify  him,  for  I  find  no  fault  in  him,"  the  answer  to  this  may' 
be,  not  that  Pilate  was  thereby  giving  them  any  authority  to  crucify  the 
Son  of  God,  but  that  he  was  challenging  them  to  do  it,  after  he  had  pro- 
nounced him  innocent. 

It  must  be  admitted,  however,  that  the  point  is  not  altogether  free  of 
difficulty ;  and  that  it  may  be  necessary,  after  all,  to  suppose  that  the 
Jews  could  not  legally  put  any  man  to  death,  in  any  circumstances,  with- 
out having  first  obtained  the  sanction  of  the  Roman  president.  But, 
whatever  opinion  may  be  formed  about  the  legality  of  this  exercise  of 
power  on  the  part  of  the  Jewish  authorities,  there  can  be  little  doubt  that  it 
tvas  exercised,  that  the  followers  of  Christ  were  persecuted  unto  the  death, 
and  that  Saul  appears  to  have  entered  upon  a  war  of  extermination  against 
them.  And  here  we  cannot  help  remarking  how  unexpectedly  the  Lord 
will  sometimes  interfere  for  the  deliverance  of  his  own  people,  and  how 
remarkably  he  illustrates  the  Psalmist's  declaration,  that  "  the  wrath  of 
man  will  praise  him,  and  that  he  will  restrain  the  remainder  of  his 
wrath.''  The  saints  at  Damascus  were  fully  apprised  of  the  coming  and 
intentions  of  Saul ;  they  saw  that  in  all  human  probability  they  would 
be  left  entirely  at  his  mercy  ;  they  felt  that  they  were  shut  in  on  every 
side  ;  and  they  doubtless  gave  themselves  to  prayer  for  deliverance. 
But  it  is  exceedingly  unlikely  that  any  one  of  them  had  ever  dreamed 
of  the  manner  in  which  that  deliverance  at  length  arrived.  But  the 
thoughts  of  the  Lord  are  not  like  man's  thoughts,  neither  are  his  ways 
like  man's  ways  ;  and  it  very  often  happens  that  his  deliverance  is  not 
only  different  from  what  was  looked  for,  but  that  it  is  nearest  at  the 
very  time  when  his  people  think  their  own  circumstances  to  be  the  most 
desperate.  It  has  been  finely  said  that  "  man's  extremity  is  God's  oppor- 
tunity ;''  and,  while  this  was  certainly  the  case  in  the  present  instance, 
the  result  could  not  have  been  more  unexpected  to  the  persecuted  than 
it  must  have  been  to  the  persecutor  himself — for  we  are  told,  at  the  third 
verse,  that  "  as  he  journeyed,  he  came  near  Damascus ;  and  suddenly 
there  shined  round  about  him  a  light  from  heaven  :  and  he  fell  on  the 
earth,  and  heard  a  voice  saying  unto  him,  Saul,  Saul,  why  persecutest 
thou  me  ?     And  he  said,  who  art  thou,  Lord  ?     And  the  Lord  said,  I 


REV.  JAMES  FERGUSON.  413 

am  Jesus  whom  thou  persecutest.  It  is  hard  for  thee  to  tick  against  the 
pricks.  And  he,  trembling  and  astonished,  said,  Lord,  what  wilt  thou 
have  me  to  do  ?  And  the  Lord  said  unto  hira,  Arise  and  go  into  the 
city,  and  it  shall  be  told  thee  what  thou  must  do."    (Ver.  3-6.) 

It  is  worthy  of  remark,  that,  though  in  this  passage  it  is  merely  said 
that  "  suddenly  there  shined  round  about  him  a  light  from  heaven,"  it 
is  expressly  stated  in  the  17th  verse,  and  in  the  parallel  passage  in  chap- 
ter xxii.,  that  the  Lord  Jesus  Christ  himself  appeared  unto  him,  that  he 
saw  that  Just  One,  and  that  he  heard  the  voice  of  his  mouth  ;  and  we 
will  not  attempt  to  describe  his  state  of  mind  when  he  fell  on  the  earth, 
and  heard  the  voice  saying  unto  him,  "  Saul,  Saul,  why  persecutest  thou 
me  ?"'  It  is  very  probable  that  that  state  of  mind  was  such  that  neither 
he  himself  nor  any  other  man  could  well  describe  it :  and  it  is  also  very 
likely  that,  when  he  put  his  first  question,  "  Who  art  thou,  Lord  ?"  he 
might  have  been  so  sore  amazed  that  he  did  not  know  very  well  what  lie 
said.  But  we  may  state,  that  in  chapter  xxii.  the  answer  to  this 
question  is  said  to  have  been,  "  I  am  Jesus  of  Nazareth;"  or,  as  it  should 
have  been  rendered,  "  I  am  Jesus,  the  Nazarcne,  whom  thou  perse- 
cutest." And  there  are  a  few  things  connected  with  this  circumstance 
to  which  we  would  solicit  your  attention. 

(1.)  In  the  first  place,  observe  that  there  were  three  different  names, 
or  appellatives,  by  which  both  Jews  and  Gentiles  were  accustomed  to 
express  their  contempt  of  the  Lord  Jesus  Christ.  He  was  sometimes 
contemptuously  called,  "The  Galilean  ;"at  other  times,  "  The  Crucified 
One  ;"  and,  at  other  times,  "  The  Nazarcne."  These  names  were  very 
current  among  the  enemies  of  Christianity  in  New  Testament  times. 
They  were  intended  to  convey  the  utmost  scorn  and  contempt  on  the 
part  of  those  that  employed  them  ;  and,  beyond  all  question,  they  must 
have  been  often  used  and  applied  by  Saul,  in  his  frantic  zeal  against 
the  church  of  Christ. 

(2).  In  the  second  place,  observe  that  unutterable  tenderness,  and  sym- 
pathy, and  loving-kindness,  which  are  implied  in  the  manner  in  which  the 
Son  of  God  here  identifies  himself  with  his  own  persecuted,  and  despised, 
and  suffering  people — "  "Why  persecutest  thou  me  ?"  and  "  I  am  Jesus 
whom  thou  persecutest." 

He  prayed  for  his  disciples  when  he  was  about  to  leave  them,  that 
they  might  be  one  with  him,  as  he  was  one  with  the  Father;  and 
now  that  he  is  glorified,  he  accounts  them  one  with  himself.  He  re- 
gards all  the  kindnesses  that  are  done  unto  them  as  being  done  unto  hira, 
and  all  the  injuries  as  being  done  unto  him  that  are  done  unto  them.  He 
charges  Saul  with  persecuting  him  when  he  persecuted  them  ;  and  we  can 
be  at  no  loss  here  to  discern  the  doctrine  which  he  elsewhere  informs  us 


41  i  FREE   CHURCH   PULPIT. 

that  he  will  maintain  at  the  final  judgment.  "  Inasmuch  as  ye  have  done 
unto  the  least  of  these  my  servants,  ye  have  done  it  unto  me  ;"  and  "  in- 
asmuch as  ye  have  not  done  this  unto  the  least  of  these  my  servants,  ye 
have  not  done  it  unto  me."     And 

(3.)  In  the  third  place,  observe  the  pointed  appeal  which  is  here  made 
to  the  persecutor  himself — "  Saul,  Saul,  why  persecutest  thou  me  f  Just 
a9  if  he  had  said,  What  have  I  done  to  merit  this  at  thy  hands  ?  What 
have  my  people  done  to  deserve  such  treatment  ?  What  makes  ray  cause 
so  odious  in  thy  sight  ?  And  there  is  something  unutterably  touching 
in  the  very  reduplication  of  the  persecutor's  name — Saul,  Saul,  why 
shouldest  thou  have  done  all  this  ?  Thou,  who  knowest  the  law  and 
the  prophets,  and  the  psalms ;  thou,  who  shouldst  have  known  that  all 
these  things  must  have  been  fulfilled,  which  you  are  now  resisting  ;  and 
thou,  who  shouldst  have  believed  that  the  Son  of  Man  ought  to  suffer 
many  things,  and  to  enter  into  his  kingdom.  And,  keeping  all  this  in 
view,  it  is  not  easy  to  conceive  a  more  overcoming  appeal  than  that 
which  is  made  in  the  passage  before  us.  "  Who  art  thou,  Lord  ?"  said 
the  bewildered  persecutor.  "  And  the  Lord  said,  I  am  Jesus,  the  Na- 
zarene — the  rejected,  the  despised,  the  derided,  the  condemned,  the 
crucified  Nazarene,  whom  thou  persecutest.'''  "  It  is  hard  for  thee  to 
kick  against  the  pricks."  It  is  hard  for  thee  to  rush  upon  the  bosses  of 
Jehovah's  shield  ;  it  is  hard  for  thee  to  fight  against  Omnipotence  ;  it  is 
hard  for  thee  to  contend  with  God,  for  thou  shalt  not  prosper ;  and  it 
is  hard  for  thee  to  seek  the  injury  of  my  people,  for  thou  wilt  thereby 
merely  injure  thyself,  because  I  am  with  them,  and  they  shall  be  mine  in 
that  day  when  I  make  up  my  jewels,  and  I  will  spare  them  as  a  man 
spareth  his  son  that  serveth  him ;  and  he  that  toucheth  them  shall 
touch  the  apple  of  his  eye." 

We  have  thus  endeavoured  to  direct  your  attention  to  Saul  the  per- 
s2cutor — Saul  making  havoc  of  the  Church — Saul  breathing  out  threat- 
enings  and  slaughter  against  them — Saul  pursuing  them  to  the  death — 
and  Saul  persecuting  them  even  to  strange  cities.  But  look  at  him  now 
— he  is  low  in  the  dust  of  self-abasement — his  proud  spirit  humbled — > 
his  haughty  soul  subdued — his  frantic  rage  extinguished,  and  his  en- 
mity slain.  Look  at  him  now  —  trembling  and  astonished  —  aston- 
ished at  himself — at  his  own  blindness,  and  guiltiness,  and  madness,  and 
cruelty — astonished  at  the  long-suffering  patience  that  bore  with  such 
a  blood-thirsty  persecutor — and  astonished  at  the  marvellous  goodness 
and  mercy  that  condescended  to  expostulate  with  him,  notwithstanding 
all  that  he  had  done.  Astonished,  but  trembling  also  at  the  same  time 
—trembling,  because  he  knew  that  he  was  in  the  presence  of  the  Holy 
One  of  Israel — trembling,  because  he  felt  that  he  was  condemned  of 


REV.    JAMES    FERGUSON.  415 

his  own  conscience,  as  well  as  charged  with  persecuting  the  Son  of  God 
— and  trembling,  because  he  was  afraid  lest  there  should  be  no  forgive- 
ness for  one  like  ,hirn.  And  look  at  him  again,  notwithstanding  all 
his  doubts  and  fears,  and  terrible  perplexities — he  is  laying  himself 
low  at  the  foot  of  the  cross — he  is  casting  himself  entirely  upon  the  wis- 
dom and  will  of  his  heavenly  Father.  He  is  willing  to  be  disposed  of 
in  any  way  that  he  may  be  pleased  to  dispose  of  him  ;  and  he  is  asking, 
with  all  the  simplicity  of  a  little  child,  "  Lord,  what  wilt  thou  have  me 
to  do." 

In  reply  to  this  inquiry,  the  Lord  did  not  give  him  a  full  answer  at  first. 
He  said  unto  him,  "  Arise,  and  go  into  the  city,  and  it  shall  be  there  told 
thee  what  thou  must  do."  And  while  we  can  trace  in  this  general  de- 
claration a  resemblance  to  that  which  was  made  to  Abraham  to  try  his 
faith,  "  Get  thee  out  of  thy  country,  and  from  thy  kindred,  and  from 
thy  father's  house,  unto  a  land  which  I  will  show  thee,"  we  find  also 
that  a  promise  was  given  to  Saul,  as  well  as  to  Abraham,  to  comfort  and 
support  hiii],  inasmuch  as  we  are  told  in  the  parallel  passage,  in  the  xxvi. 
chapter,  that  the  Lord  expressly  assured  him,  "  I  have  appeared  unto 
thee  for  this  purpose,  to  make  thee  a  minister  and  a  witness,  both  of 
these  things  which  thou  hast  seen,  and  of  those  things  in  the  which  I 
will  appear  unto  thee  ;  delivering  thee  from  the  people  and  from  the  Gen- 
tiles, unto  whom  I  now  send  thee,  to  open  their  eyes,  and  to  turn  them 
from  darkness  to  light,  and  from  the  power  of  Satan  unto  God,  that  they 
may  receive  forgiveness  of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me." 

In  the  7th  verse,  we  are  informed  that  "  the  men  which  journeyed  with 
Saul  stood  speechless  ;"  whereas  it  is  said  in  ehapter  xxvi.  that,  at  the  first, 
they  fell  to  the  around  as  well  as  he  ;  so  that  they  must  have  recovered 
themselves  and  risen  up,  when  they  stood  speechless  with  wonder  and 
astonishment.  And  we  are  here  also  told,  not  only  that  they  ttood  speech- 
less, but  that  they  did  so,  "hearing  a  voice,  but  seeing  no  man  ;"  where- 
as it  is  said  in  the  xxii.  chapter,  that  "  they  saw  indeed  the  light,  and 
were  afraid,  but  that  they  heard  not  the  voice  of  him  that  spake  to 
Saul."  And  in  order  to  reconcile  these  two  apparently  contradictory 
declarations,  we  have  merely  to  remark,  that  the  meaning  is,  that  they 
did  indeed  hear  a  voice,  but  that  they  did  not  hear  it  so  distinctly  as  to 
understand  what  was  said.  They  heard  a  sound,  but  they  did  not 
comprehend  its  import;  and  while  they  saw  the  light,  they  did  not  see 
Him  who  was  made  manifest  to  Saul  ^in  the  light,  nor  did  they  know 
that  this  was  the  Son  of  God.  We  are  not  informed  whether  these 
attendants  of  Saul  were  ever  brought  to  the  knowledge  of  the  truth  or 
not,  though,  from  the  silence  of  the  sacred  historian  conceding  them, 


416  FREE   CHURCH   PULPIT. 

there  is  reason  to  fear  that  they  were  still  left  in  the  gall  of  bitterness, 
and  in  the  bonds  "of  iniquity ;  but  their  master  was  not  disobedient  to 
the  heavenly  vision  ;  for  we  find  from  the  8th  and  9th  verses,  that 
"  Saul  arose  from  the  earth ;  and  when  his  eyes  were  opened,  he  saw 
no  man  ;  but  they  led  him  by  the  hand,  and  brought  him  unto  Damas- 
cus. And  he  was  three  days  without  sight,  and  neither  did  eat  nor  drink." 

Here  the  obedience  of  faith  was  strikingly  exhibited.  The  Lord  com- 
manded, "  Arise  and  go  into  the  city,  and  it  shall  be  told  thee  what  thou 
must  do."  "  And  he  arose  from  the  earth,"  and  obeyed,  asking  no  ques- 
tions, starting  no  objections,  and  pleading  no  difficulties.  He  never 
shrunk  from  facing  the  ridicule  to  which  he  must  have  known  that 
he  would  certainly  be  subjected  at  the  instance  of  his  old  associates.  He 
never  feared  to  meet  the  dangers  to  which  he  would  doubtless  be  exposed 
at  the  hands  of  the  scribes  and  Pharisees.  He  never  thought  of  craving 
any  delay  till  he  should  be  fully  recovered  ;  and  he  never  dreamed  of 
excusing  himself  on  the  score  of  his  present  blindness,  from  undertaking 
what  was  so  manifestly  hazardous.  But,  though  he  found  that  he  could 
see  no  man  when  he  attempted  to  open  his  eyes ;  though  he  was  unable  to 
find  the  way  for  himself ;  and  though  it  was  necessary  that  he  should  be  led 
by  the  hand,  in  order  that  he  might  reach  Damascus,  still  he  instantly  made 
the  attempt,  in  obedience  to  the  instructions,  and  in  dependence  upon  the 
gracious  promise  of  him  who  had  so  directed  him.  And,  while  the  very 
circumstance  of  his  being  blind  was  a  patent  proof,  both  to  himself  and  to 
others,  that  the  vision  had  been  no  vain  imagination,  but  a  great  reality,  it 
afforded  him  an  opportunity  at  the  same  time  of  demonstrating,  even  by  his 
very  helplessness,  how  entirely  lie  could  cast  himself  upon  the  care  of  him 
whom  he  had  so  very  lately  persecuted  and  despised.  And  what  a  striking 
contrast  does  he  now  exhibit  to  what  he  was  himself  but  a  few  hours  before  ? 
A  greater  change  there  could  not  then  be  upon  any  man's  heart,  and  soul, 
and  moral  feelings  ;  but  he  had  seen  the  Son  of  God,  and  the  blessed 
sight  transformed  him.  He  had  beheld  him  with  the  eye  of  faith,  and 
he  was  thereby  changed  into  the  same  image.  He  was  now  a  monument 
of  mercy,  and  a  living  example  of  the  great  truth,  "  If  any  man  be  in 
Christ  Jesus,  he  is  a  new  creature ;  old  things  are  passed  away,  behold 
all  things  are  become  new." 

We  are  not  informed  how  Saul  was  exercised  during  those  three  days 
which  he  spent  in  Damascus  without  sight,  and  without  eating  or  drink- 
ing anything.  He  would  doubtless  have  been  deeply  humbled  bya  thorough 
sense  of  his  own  unworthiness  ;  he  would  have  been  greatly  cast  down  by 
the  thought  of  all  that  he  had  clone  ;  he  would  have  been  lifting  up  his  soul 
to  God  out  of  the  depths  of  his  contrition,  and  he  would,  in  all  probability, 
have    been  so  fearfully  overwhelmed    with    remorse    and  despondency, 


REV.  JAMES  :•  BRGUSON.  I  17 

that,  for  a  time,  he  might  have  been  the  prey  of  the  withering  appre- 
hension that  the  Lord  had  forsaken  him,  that  he  had  cast  him  off  for 
ever,  and  that  ho  had  sworn  in  his  wrath  that  he  should  never  enter  into 
his  rest.  But  there  cannot  be  a  doubt  that  the  Holy  Spirit  was  there- 
by preparing  him — as  a  chosen  vessel  to  himself,  for  "  counting  every- 
thing but  loss  for  Christ,  that  he  might  be  found  in  him,  not  having  his 
own  righteousness,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith  ;  that  he  might  know  him  and 
the  power  of  his  resurrection  and  the  fellowship  of  his  sufferings  ;  that 
he  might  bear  his  name  before  the  Gentiles,  and  kings  and  children  of 
Israel ;  and  that  he  might  finish  his  course  with  joy,  and  receive  a 
crown  of  righteousness  in  the  great  day  of  the  Lord." 

Such,  then,  was  the  manner  in  which  the  Lord  himself  was  pleased 
to  magnify  the  riches  of  his  grace  in  the  conversion  of  the  Apostle 
Paul ;  and  there  are  two  or  three  practical  remarks  which  suggest  them- 
selves in  the  way  of  improvement. 

(1.)  In  the  first  place,  we  may  learn  from  the  subject,  what  a  blessed 
ground  of  security  all  true  believers  are  possessed  of  in  the  midst  of 
every  difficulty,  danger,  and  threatening  calamity. 

The  saints  at  Damascus  were  in  very  great  distress  ;  they  were  re- 
duced to  the  last  extremity;  and,  while  the  help  of  man  was  vain, 
they  were  literally  shut  in  to  the  faith  of  the  gospel.  But  yet  they 
had  a  strong  tower  in  the  name  of  the  Lord,  and  they  ran  to  it  for 
safety.  They  were  enabled  to  put  their  trust  and  confidence  in  him. 
They  abode  under  his  shadow  till  their  dangers  were  overpast.  And, 
if  the  people  of  God  would  still  pursue  the  same  course,  they  have  the 
same  strong  tower,  the  same  fortress,  the  same  Redeemer — able,  and 
willing,  and  mighty  as  ever  to  be  to  them  a  hiding-place  from  the  wind 
and  "a  covert  from  the  tempest,  and  the  shadow  of  a  great  rock  in  a  weary 
land."  They  are  encouraged  to  go  to  him  continually,  and  cast  them- 
selves upon  his  mercy,  faithfulness,  and  truth.  They  are  exhorted  to  seek 
him  earnestly,  resolutely,  and  perseveringly.     They  have  many  promises 

exceeding  great  and  precious,  that  it  shall  be  well  with  the  righteous  at 

last.  And,  if  they  were  only  able  to  "  commit  the  keeping  of  their  souls 
in  well-doing,  into  the  hands  of  a  merciful  and  faithful  Creator,"  O  ! 
how  patiently  might  they  possess  their  souls  in  the  midst  of  many  griev- 
ances !  How  calmly  might  they  submit  to  many  calamities  !  How 
contentedly  might  they  embrace  the  rod  of  chastening  affliction  !  How 
confidently  might  they  calculate  that,  in  his  own  good  time,  the  Lord 
would  deliver  them  out  of  them  all !  And  how  thankfully  might  they 
bless  and  praise  his  name — alike  for  the  sorrows  as  well  as  for  the  joys 
which  he  hath  sent  them  ! 


418  FREE  CHURCH  PULPIT. 

(2.)  In  the  second  place,  we  may  learn  from  this  passage,  what  a 
dangerous  thing  it  is  for  sinners  to  persecute  the  Church  of  Christ. 

The  scribes  and  Pharisees  were  bitter  enemies  to  Christ  himself,  and 
to  his  Church,  cause,  and  kingdom.  They  had  so  grieved  the  Holy  Spirit 
by  their  obstinate  resistance  to  the  truth,  that  they  were  given  up  to  a 
judicial  blindness.  The  things  that  belonged  to  their  peace  were  hid 
from  their  eyes  ;  and,  though  Paul  was  graciously  arrested  and  made 
a  monument  of  grace,  still  he  was  but  a  solitary  example  in  the  midst 
of  a  host  of  hardened  persecutors.  And  even  in  his  case,  "  it  was  hard 
for  him  to  kick  against  the  pricks."  It  was  hard  for  him  to  do  what 
could  not  have  failed  to  have  recoiled  with  tremendous  retribution  on 
himself,  unless  he  had  been  plucked  as  a  brand  from  the  burning  ;  and 
the  same  thing  is,  and  has  been,  and  will  be  true  of  all  those  who  set 
themselves  against  the  Lord,  and  against  his  anointed  One,  saying  in 
the  pride  of  their  hearts,"  let  us  break  their  bands  asunder,  and  cast  away 
their  cords  from  ui.''  For  "  he  that  sitteth  in  the  heavens  shall  laugh, 
the  Lord  shall  have  them  in  derision.  And  then  shall  he  speak  unto 
them  in  his  wrath,  and  vex  them  in  his  sore  displeasure." 

It  is  very  true  that,  by  the  mercy  of  God,  believers  are  not  now  called 
upon  to  pass  through  the  same  fiery  trials  which  overtook  those  who,  in 
former  days,  were  persecuted  to  the  death.  There  is  now  a  sort  of  honour 
attached  to  the  Christian  name,  and  a  stigma  stamped  upon  its  despisers. 
And  there  are  very  few  to  be  found  in  a  Christian  country,  who  would  not  be 
very  much  hurt,  if  not  grievously  offended,  by  their  Christianity  being 
even  so  much  as  called  in  question.  But  yet,  for  all  this,  the  opposition 
of  ungodly  men  to  the  "  truth  as  it  is  in  Jesus,"  has  not  been  laid  aside; 
the  reproach  of  the  cross  has  not  yet  ceased  ;  and  though  the  spirit  of  the 
world  be  now  much  altered  in  appearance,  it  is  substantially  the  very  same 
spirit  that  it  ever  was.  It  is  still  an  ungodly  spirit,  and  therefore  its 
friendship  is  enmity  against  God.  It  is  still  a  deriding  spirit,  and  there- 
fore its  sneers,  and  ridicule,  and  scorn,  must,  in  some  shape  or  another, 
be  borne  by  all  those  who  would,  in  right  earnest,  take  up  their  cross  and 
follow  their  Master.  It  is  still  a  deceiving  spirit,  and  therefore  it  will 
speak  peace  to  the  troubled  conscience  "  where  there  is  no  peace."  It  is 
still  a  perverting  spirit,  inspiring  a  false  faith,  and  a  false  hope — a 
counterfeit  love,  and  a  counterfeit  humility.  And  it  is  still  a  persecut- 
ing spirit,  breathing  a  most  thorough  aversion  and  hatred  at  least,  if 
not  "  threatenings  and  slaughter,  against  the  disciples  of  the  Lord." 

How  many  are  there  among  those  that  are  called  Christians,  who  are 
not  merely  careless  themselves,  but  who  do  every  thing  in  their  power 
to  laugh  the  godly  out  of  their  religion,  and  make  them  careless  as  they 
are  themselves  ?  How  many  are  there  who  will  not  scruple,  in  substance 


REV.  JAMES  FERGUSON.  ilQ 

at  least,  to  say  that  "  a  little  of  Christianity  may  do  well  enough,  but 
that  it  becomes  offensive  when  it  is  made  the  great  concern  of  life  ?" 
How  many  are  there  who  would  literally  be  ashamed  of  being  even 
suspected  to  be  religious  in  earnest  ?  How  many  are  there  who  would 
verily  rejoice,  if  they  should  hear  of  pious  people  falling  into  sin  ?  And 
how  many  are  there  who  seem  at  least  to  experience  no  small  satisfaction, 
if  they  can  succeed  in  getting  something  against  the  Saviour's  followers, 
whereby  they  may  wound  their  good  name,  and,  through  them,  inflict  a 
stab  upon  their  Master's  name,  and  cause,  and  honour  ?  Ah  !  there  are 
many  such  to  be  found  in  this  evil  world  ;  and  whether  they  will  hear,  or 
whether  they  will  forbear,  they  may  be  assured  that  they  are  lying  un- 
der the  guilt  of  cherishing  a  persecuting  spirit  ;  that  the  Prince  of  Life 
is  speaking  to  them  in  the  passage  before  us,  "  Whypersecutest  thou  me?" 
and  that,  unless  they  repent,  they  are  in  very  great  danger  of  knowing,  by 
a  sad  andbitter  experience,  that  it  is  hard  for  them  to  "  kick  against  the 
pricks,"  when  the  things  that  belong  to  their  peace  shall  be  hid  from  their 
eyes. 

(3.)  In  the  third  place,  we  may  learn  from  this  passage  what  are  the 
prominent  characteristics  of  true  conversion.  These  will  be  apparent  to 
any  one  who  takes  the  trouble  of  comparing  Saul,  the  persecutor,  with 
Paul,  the  preacher.  It  will  thence  be  obvious  enough  that  a  very  great 
change  takes  place  in  genuine  conversion  ;  insomuch,  that  the  iubjects 
of  it  are,  in  many  points  of  view,  the  opposite  of  what  they  were  them- 
selves before.  Once  they  were  blind,  but  now  they  see — once  they  were 
proud,  but  now  they  are  meek  and  lowly  in  heart — once  they  were  self- 
righteous,  but  now  they  loathe  themselves — and  once  they  were  indif- 
ferent, but  now  they  are  constrained  to  say,  "  What  must  I  do  ?" 
"  What  wilt  thou  have  me  to  do  ?" 

It  will  also  be  obvious  that,  as  the  change  is  great,  so  also  is  the  dif- 
ficulty with  which  it  is  gone  through,  "  Strait  is  the  gate  and  narrow  is 
the  way  that  leadeth  unto  life,  and  few  there  be  that  find  it."  It  was 
no  trivial  cause  that  could  have  so  subdued  the  proud  mind  of  Saul ;  it 
was  no  trivial  cause  that  could  have  so  laid  him  in  the  dust  ;  it  was  no 
little  matter  to  be  exercised  with  convictions  like  his  ;  and  it  was  no 
slight  matter  to  be  so  greatly  overwhelmed  that,  for  three  days  to- 
gether, he  could  neither  eat  nor  drink. 

It  will  likewise  be  obvious  that,  as  this  change  is  great,  and  trying, 
and  passed  through  with  difficulty,  so  also  it  will  not  merely  be  a  per- 
manent one,  but  it  will  evince  itself  by  a  life  and  conversation  becom- 
ing the  gospel.  This  was  eminently  exemplified  in  the  future  history 
of  Paul ;  for  the  whole  of  his  after  life  together  was  just  one  continued 
chain  of  eiidences  of  the  reality  of  that  great  work  which  was  wrought 


420  FREE  CHURCH  PULriT. 

within  him  on  the  way  to  Damascus.  And,  therefore,  the  practical 
question  which  it  most  concerns  us  all  to  answer  for  ourselves,  is  this — 
viz.,  whether  we  have  yet  become  the  subjects  of  this  blessed  change  ? 
H  Except  a  man  be  born  again  he  cannot  see  the  kingdom  of  God." 
And  "  neither  circumcision  availeth  any  thing,  nor  uncircumcision, 
but  a  new  creature."  "Am  I  a  new  creature?"  is  the  most  impor- 
tant question  which  a  human  being  can  ever  be  called  upon,  in  this 
life,  to  answer  ;  and  the  importance  of  it  is  exceedingly  enhanced  by  the 
fact,  that  there  are  counterfeits  of  it.  There  are  some  who  have  experienced 
awakenings,  and  who  are  thereby  encouraged  to  hope  that  they  are  saving- 
ly converted,  even  at  the  very  time  that  they  are  resting  in  these  awaken- 
ings, instead  of  resting  in  the  finished  work  of  the  Son  of  God.  There  are 
others  who  have  awakenings,  and  who  think  that,  on  this  account,  all  is 
well  with  them,  even  at  the  very  time  that  they  are  panting  after  the 
dust  of  the  earth,  and  following  after  their  own  covetousness.  And 
there  are  others  who  have  awakenings,  and  who  thereby  take  it  for 
granted  that  they  are  already  safe  and  secure,  and  dwell  assured  beyond 
the  risk  of  failure,  long  before  they  have  literally  had  time  to  buckle  on 
their  harness,  or  prove  their  armour,  or  try  what  spirit  they  are  of. 

Now  it  is  exceedingly  manifest,  from  the  whole  of  Scripture  together, 
that  mere  awakenings  are  not  sufficient  evidences  of  conversion  ;  that 
they  often  go  as  they  come,  like  the  morning  cloud  and  the  early  dew  ; 
that  they  often  leave  not  a  trace  behind  them,  "  like  the  baseless  fabric  of 
a  vision ;"  and  that,  by  themselves,  therefore,  they  are  very  far  from  being 
satisfactory.  It  is  also  just  as  manifest,  that  a  Christian,  consistent,  and 
godly  life  is  the  only  sure  and  satisfying  evidence  of  a  true  profession; 
that,  by  their  good  fruits,  believers  may  be  known ;  and  that,  without 
these  fruits,  nothing  can  possibly  make  up  for  the  want.  And,  when 
we  bear  in  mind  that  Christianity,  like  every  thing  else  that  grows,  re- 
quires time  and  care,  and  favourable  seasons  before  it  will  mature  or 
ripen,  and  bring  forth  fruit  unto  holiness ;  and  that,  like  e\rery  thing 
else  that  is  valuable,  it  requires  trials,  tests,  and  evidences  to  distin- 
guish it  from  what  may  have  its  appearance,  and  from  what  may  pretend 
to  its  spirit,  Oh,  how  tremblingly  ought  we  to  speak  !  What  fear,  and 
watchfulness,  and  prayer  ought  we  not  to  join  with  our  rejoicings  ?  Yea, 
what  brokenness  of  heart  and  spirit,  lest  we  should,  at  last,  have  rea- 
son to  be  ashamed  of  our  confidence,  and  to  join  in  the  sad — sad  lamen- 
tation of  the  Prophet,  "  The  harvest  is  past,  and  the  summer  is  ended, 
but  we  are  not  saved." 


(    421     ) 


LECTURE    XXVI. 

THE  DAY  OF  PENTECOST. 

BY  THE  REV.  M.  F.  PARKER,  BRECHIN. 

Acts  ii.  1-13. 

This  portion  of  the  Acts  of  the  Apostles  brings  before  our  minds  a 
most  memorable  event  in  the  early  history  of  Christianity.  It  records 
the  miraculous  effusion  of  the  Holy  Ghost  on  the  day  of  Pentecost,  and 
illustrates  the  fulfilment  of  the  promise  which  our  Lord  gave  to  his  dis- 
ciples immediately  before  his  ascension,  '■  Ye  shall  be  baptised  with  the 
Holy  Ghost  not  many  days  hence.'' 

A  time  of  waiting  and  of  expectation  was  given  to  the  first  disciples 
of  our  Saviour.  Their  faith  was  tried — their  hope  was  exercised — their 
spirit  of  prayer  and  dependence  was  confirmed — their  perseverance  wa3 
manifested ;  and  when  these  important  purposes  were  accomplished  in 
the  experience  of  the  apostles,  the  Spirit  was  sent  down  upon  them  in 
copious  effusion,  that  they  might  be  prepared  for  the  great  work  of 
preaching  repentance  and  forgiveness  of  sins,  through  the  death,  resur- 
rection, ascension,  and  intercession  of  the  Lord  Jesus  Christ. 

Luke,  who,  according  to  the  consent  of  antiquity,  is  the  historian  of 
the  Acts  of  the  Apostles,  gives  testimony  to  the  perseverance  of  the  first 
disciples,  and  to  their  patient  expectation  of  the  fulfilment  of  the  Sa- 
viour's promise.  It  is  said  in  the  first  ver.  of  this  chapter,  "  when  the 
day  of  Pentecost  was  fully  come,  they  were  all  with  one  accord  in  one 
place." 

The  day  of  Pentecost  was  a  religious  festival  among  the  Jews.  It 
was  one  of  their  great  yearly  feasts,  and  was  instituted  to  commemorato 
the  giving  of  the  law  at  Sinai.  The  name  of  Pentecost  is  of  Greek 
origin,  and  denotes  the  fiftieth  day.  The  festival  was  called  by  the 
Jews,  the  feast  of  weeks.  Seven  weeks  elapsed  between  the  institution  of 
the  Passover,  and  the  giving  of  the  law  ;  and  on  the  fiftieth  day  after 
the  observance  of  the  Passover  were  the  Israelites  required  to  keep  the 
No.  140. — Lec.  26.  vol.  in. 


422  FREE  CHURCH  PULPIT. 

feast  of  Pentecost.  The  first  fruits  of  the  wheat  harvest  were  com- 
manded to  be  offered  unto  the  Lord,  in  devout  acknowledgment  of  God 
a9  the  source  of  every  temporal  blessing.  The  institution  of  the  feast 
of  weeks  is  recorded  in  Lev.  xxiii.  15,  16,  "  Ye  shall  count  unto 
you  from  the  morrow  after  the  Sabbath,  from  the  day  that  ye  brought 
the  sheaf  of  the  wave-offering,  seven  Sabbaths  shall  be  complete. 
Even  unto  the  morrow  after  the  seventh  Sabbath  shall  ye  number  fifty 
days,  and  ye  shall  offer  a  new  meat-offering  unto  the  Lord." 

"  When  the  day  of  Pentecost  was  fully  come" — on  this  occasion  it  was 
the  fiftieth  day  from  the  resurrection  of  the  Saviour,  and  it  was  to  be 
distinguished  by  the  extraordinary  descent  of  the  Holy  Spirit.  As  one 
Jewish  festival  had  witnessed  the  crucifixion,  so  another  was  to  behold 
the  glory  arising  from  the  ascension  of  the  Saviour,  in  the  first  fruits  of 
the  Spirit  bestowed  according  to  the  promise,  which  had  been  given  for 
the  strengthening  of  the  faith  of  the  disciples. 

The  period  chosen,  for  the  miraculous  effusion  of  the  Holy  Spirit, 
was,  when  there  were  assembled  a  great  multitude  in  Jerusalem,  in  order 
that  the  miracle  might  be  rendered  the  more  illustrious,  and  that  the 
fruits  of  it  might  be  the  more  plentiful.  "  For  the  same  purpose  (says 
one)  did  Christ  oftentimes  go  up  to  Jerusalem  upon  the  holy  days  to  the 
end  these  miracles  which  he  wrought  might  be  known  to  many,  that  in 
the  greater  assembly  of  people  there  might  be  the  greater  fruit  of  his 
doctrine." 

When  the  day  of  Pentecost  was  fully  come,  the  disciples  "  were  all 
with  one  accord  in  one  place."  It  is  not  stated  whether  the  place  was 
the  upper  room  which  is  mentioned  in  the  first  chapter,  or  whether  it 
was  some  other  apartment.  This  point  is  of  little  consequence  to  be 
determined,  but  it  is  instructive  to  observe  that  the  hundred  and  twenty 
disciples  were  all  of  "one  accord."  They  were  of  one  mind.  They 
were  one  in  faith,  in  hope,  and  in  spiritual  sentiment,  waiting  in  patience 
and  perseverance  the  accomplishment  of  the  promise  which  the  Saviour 
of  their  love  had  bestowed.  A  spirit  of  unity  among  the  disciples  of 
Christ  is  greatly  to  be  desired — unity  founded  upon  attachment  to  the 
exalted  power  of  the  Redeemer,  and  guided  by  the  hopes  which  the 
word  of  his  promise  has  taught  them  to  entertain.  When  such  a  spirit 
prevails,  the  Divine  blessing  may  be  expected  to  be  received  in  the  most 
plentiful  abundance.  It  is  to  be  observed,  that  while  this  spirit  of 
peace  and  harmony,  and  of  prayerful  dependence  and  waiting  upon 
God,  was  existing  among  the  early  disciples,  the  presence  of  the  Holy 
Spirit  was  most  copiously  bestowed.  While  they  were  waiting  with  one 
accord,  Jesus  was  remembering  in  his  intercession  the  Church  which 
had  been  so  recently  purchased  by  his  own  blood.     While  they  were 


REV.    M.  F.  PARKER.  423 

uniterl  in  faith,  and  hope,  and  prayer,  God  was  preparing  to  send  forth, 
his  Spirit,  and  to  endue  the  disciples  with  miraculous  gifts,  by  means 
of  which  their  own  faith  was  to  be  unspeakably  confirmed,  while  the 
power  and  inlluenceof  the  truth  were  to  be  mightily  increased. 

In  the  second  verse,  it  is  said,  "  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  mighty  wind,  and  it  filled  all  the  house  where 
they  were  sitting." 

We  cannot  doubt  that  this  sound  fromheaven,  as  of  a  rushing  mighty 
wind,  was  intended  to  solemnize  the  disciples  of  Christ,  to  awaken  them 
to  the  greatest  spiritual  earnestness,  and  to  make  the  descent  of  the 
Holy  Ghost,  in  his  miraculous  presence,  an  event  ever  to  be  remembered 
as  of  the  most  impressive  and  salutary  nature.  The  sound  from  heaven 
indicated  that  the  Spirit  of  the  Lord  proceeded  from  heaven,  whither 
Christ  had  so  lately  ascended  from  the  view  of  the  apostles.  The  rush- 
ing of  the  mighty  wind  was  an  emblem  of  the  Spirit's  influence,  and  of 
his  irresistible  power.  The  accompanying  circumstances  were  pecu- 
liarly calculated  to  impress  and  solemnize  the  apostles,  and  the  early 
disciples  of  our  Lord,  and  to  instruct  his  followers  of  every  succeeding 
age  of  the  Church.  Frequently  throughout  the  Scriptures  are  the  Spirit's 
influences  represented  by  the  wind.  Our  Saviour,  in  his  conversation 
with  Xicodemus,  spoke  of  the  influences  of  the  Spirit  in  regeneration, 
and  in  consequence  of  their  mysterious  nature,  likened  them  to  the  ope- 
rations of  that  element :  "  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell  whence  it  cometh  and  whither 
it  goeth;  so  is  every  one  that  is  born  of  the  Spirit."  It  is  under  the 
same  emblem  in  Ezekiel's  vision  of  the  dry  bones,  that  the  Spirit's  in- 
fluences are  represented :  "  Come  from  the  four  winds,  0  breath,  and 
breathe  upon  these  slain,  that  they  may  live." 

The  sound  of  the  rushing  mighty  wind  "  filled  all  the  house  where 
they  were  sitting."  Under  the  plain  and  impressive  statements  of  Scrip- 
ture, it  is  not  commendable  to  search  too  far  for  hidden  meanings — for 
meanings  which  depend  for  their  existence  on  the  exercise  of  a  fanciful 
ingenuity.  Yet  we  may  find,  that  as  the  sound  of  the  rushing  mighty 
wind  filled  the  whole  house,  the  presence  of  the  Spirit  will  be  equal  to 
the  requirements  of  the  whole  Church,  his  aids  will  be  dispensed  to  meet 
and  supply  the  spiritual  wants  of  every  member  of  Christ's  body. 
Wherever  there  is  faith  in  his  Divine  person,  and  prayerful  dependence 
upon  his  influences,  these  influences,  for  the  glory  of  the  Redeemer's  in- 
tercession, will  be  bestowed  for  promoting  all  the  purposes  of  vital 
godliness. 

When  the  disciples  were  solemnized  by  the  miraculous  sound  from 
heaven,  when  their  souls  were  brought  into  a  quickened  state,  when  they 


424  FREE  CHURCH  PULPIT. 

were  most  sensibly  impressed,  that  the  Lord  was  about  to  perform  some 
extraordinary  work  in  behalf  of  his  infant  Church,  "  there  appeared 
unto  them  cloven  tongues  like  as  of  fire,  and  it  sat  upon  each  of  them." 

It  was  not  enough  to  give  an  emblem  of  the  Spirit's  presence  and 
influence  by  the  "  sound  from  heaven,  as  of  a  rushing  mighty  wind.'' 
The  Redeemer,  in  his  Divine  wisdom,  adapted  his  instruction  to  the 
special  circumstances  in  which  his  disciples  were  placed  ;  and  to  give 
them  the  most  impressive  assurance  of  the  presence  of  his  Spirit,  he 
presented  to  them  a  sensible  sign  of  the  gifts  which  his  Spirit  was  to  be- 
stow. "  There  appeared  unto  them  cloven  tongues,  like  as  of  fire.''  There 
was  a  visible  manifestation  of  the  Spirit's  presence,  and,  moreover,  a 
significant  emblem  of  the  gifts  with  which  the  Spirit  would  endue  the 
apostles  for  the  work  in  which  they  were  commissioned  to  engage. 
They  peculiarly  required  to  be  endued  with  the  gift  of  speech,  that 
they,  plain  and  unlettered  men,  might  go  forth  and  preach  the  glad 
tidings  of  salvation  to  people  of  every  language  under  heaven.  To 
satisfy  them  that  the  gifts  peculiarly  required  would  be  bestowed,  the 
Holy  Spirit  appeared  in  the  shape  of  tongues.  He  had  descended 
upon  Christ  at  his  baptism,  in  the  form  of  a  dove,  to  indicate  the  na- 
ture and  office  of  the  Redeemer  as  the  Prince  of  Peace,  and  the  author 
of  reconciliation.  And,  on  the  day  of  Pentecost,  when  the  disciplea 
were  to  be  solemnly  assured  of  the  presence  of  the  Spirit,  and  to  be 
graciously  confirmed  in  the  truth  that  his  aids  would  be  given  in  preach- 
ing Christ  exalted,  to  ii  give  repentance  to  Israel,  and  forgiveness  of 
sins,''  to  prepare  and  qualify  the  apostles  for  this  high  vocation,  and  to 
satisfy  them  and  the  first  disciples  of  our  Lord,  that  every  requisite 
qualification  would  be  given  for  such  a  service,  the  Spirit  of  God  de- 
scended in  a  visible  form,  and  appeared  unto  them  "  in  cloven  tongues 
like  as  of  fire." 

The  gift  of  speech  was  indicated  in  the  special  manifestation  which 
was  vouchsafed  of  the  Spirit's  presence  ;  and  the  fire  significantly 
pointed  out  the  power  and  efficacy  of  the  Spirit's  work.  The  en- 
lightening and  sanctifying  influences  of  the  Holy  Spirit  were  shadowed 
forth  under  this  emblem.  The  cloven  tongues,  like  as  of  fire,  seemed 
to  say,  that  the  Holy  Spirit  .would  accompany  the  living  voice  of  the 
first  preachers  of  the  gospel,  and  make  them  successful  in  destroying 
the  power  of  superstition,  in  overcoming  unbelief,  in  giving  deliverance 
from  the  condemnation  and  bondage  of  sin  to  them  who  accepted  the 
offers  of  salvation,  which  were  proclaimed  in  the  name  of  Jesus. 

These  tongues  of  fire,  which  indicated  that  the  living  and  irresistible 
influences  of  the  Spirit  of  God  would  accompany  the  preaching  of  the 
cross  of  Christ,  causing  it  to  pierce  even  to  "the  dividing  asunder  of 


REV.  M.  F.  PARKER.  425 

soul  and  spirit,  and  of  the  joints  and  marrow," — these  tongues  of  fire  were 
divided.  This  circumstance  appears  to  intimate  the  variety  of  speech 
which  would  be  conferred  by  the  Huly  Spirit,  and  perhaps  also  it  de- 
notes the  Divine  power  which  would  accompany  the  preaching  of  the 
Word  of  Life, — that  it  would  divide  the  dominion  of  sin  and  overcome 
it,  and  plant  in  its  ruins  the  beauties  of  holiness. 

It  is  said  that  "  it  sat  upon  each  of  them."  The  meaning  appeara 
to  be,  that  the  Comforter  descended  with  his  extraordinary  gifts  upon 
each  of  the  disciples,  and  endued  them  severally  with  the  gifts  adapted 
to  the  various  offices  to  which  they  were  consecrated,  and  to  the  vari- 
ous services  which  they  were  respectively  called  to  discharge.  "  It  sat 
upon  them;''  this  circumstance  especially  declares  that  the  gifts  of  the 
Spirit  would  be  permanently  bestowed,  that  they  would  continue  with 
the  disciples,  and  qualify  them  for  the  work  which  the  Saviour  had 
solemnly  directed  them  to  perform.  An  impressive  event,  certainly 
this  is,  which  is  recorded  to  have  taken  place  on  the  day  of  Pentecost. 
The  almighty  power  of  the  Spirit  of  God  is  manifested  by  a  "  rushing 
mighty  wind,"  and  the  suitable  presence  of  the  Spirit  in  qualifying  the 
servants  of  Christ  for  their  spiritual  calling,  in  enlightening  and  sanc- 
tifying believers,  in  spreading  the  truth  throughout  the  world,  and  in 
making  it  successful  in  destroying  the  formidable  barriers  of  unbelief, 
idolatry,  and  ungodliness,  is  embodied  in  the  symbol  of  "  cloven  tongues 
like  as  of  fire." 

On  the  feast  of  Pentecost,  by  Divine  appointment,  an  offering  of  the 
first  fruits  of  the  harvest  was  made  unto  the  Lord  ;  and  this  miraculous 
descent  of  the  Spirit  of  Christ,  and  his  resting  upon  each  of  the  disciples, 
were  the  first  fruits  of  his  influences  sent  down  through  the  mediation 
of  the  Redeemer,  as  a  blessed  testimony  that  he  had  ascended  to  his 
throne  as  Mediator.  These  were  the  first  fruits  of  the  spiritual  har- 
vest, which  consists  in  the  ingathering  of  the  redeemed,  by  the  special 
power  of  the  Spirit  of  God,  during  all  periods  of  the  present  dispensa- 
tion of  grace. 

The  fourth  verse  shows  what  were  the  consequences  of  this  extraordi- 
nary effusion  of  the  Holy  Spirit.  "  They  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spirit  gave  them 
utterance." 

As  it  appears  to  us,  all  they  who  were  assembled,  not  only  the 
apostles  and  the  seventy  disciples,  but  the  whole  that  were  met  together 
on  the  day  of  Pentecost,  and  were  earnestly  waiting  upon  the  baptism 
of  the  Holy  Spirit,  they  were  all  filled  with  his  presence.  We  do  not 
affirm  that  the  same  gifts,  and  the  same  degrees  of  these  gifts,  were 
equally  imparted  to  every  disciple  ;  but  such  gifts,  and  in  such  measure, 


42G  FREE  CHURCH  PULPIT. 

were  bestowed,  as  were  conducive  to  the  glory  of  the  Redeemer,  and  for 
the  immediate  advancement  of  the  best  interests  of  Divine  truth.  The 
evidence  of  the  presence  of  the  Holy  Spirit  with  his  gifts  and  graces 
among  the  disciples  was,  that  "  they  began  to  speak  with  other  tongues, 
as  the  Spirit  gave  them  utterance." 

On  the  day  of  Pentecost,  the  diversity  of  human  speech  is  made  sub- 
servient to  the  spread  of  the  glad  tidings  of  salvation.  The  miracle 
consisted  especially  in  giving — without  study,  or  any  of  the  ordinary 
means  of  acquiring  the  knowledge  of  speech — the  first  disciples  the 
power  of  preaching  the  gospel  in  a  great  variety  of  languages.  A  su- 
pernatural command  was  given  over  human  speech,  and  this  miraculous 
power  adapted  to  the  requirements  of  the  Church,  was  rendered  avail- 
able for  the  spread  of  the  gospel.  "  As  the  Spirit  gave  them  utterance," 
so  did  they  speak.  Order  was  preserved  by  the  Spirit  of  all  order. 
The  Holy  Ghost  was  presiding  in  that  assembly.  He  who  conferred  the 
miraculous  gift,  also  gave  it  direction  ;  and  as  the  Spirit  gave  the  power 
of  utterance  to  the  disciples,  so  did  they  proclaim  the  truths  of  everlast- 
ing life. 

The  gift  of  speaking  in  different  languages  was  conferred,  in  Divine 
wisdom.  It  was  bestowed  at  a  period  when  an  exceeding  amount  of 
spiritual  good  was  to  be  accomplished  by  this  peculiar  agency.  In  the 
fifth  verse,  we  are  informed  that  "  there  were  dwelling  at  Jerusalem, 
Jews,  devout  men,  out  of  every  nation  under  heaven."  They  had  come 
from  the  different  nations  throughout  which  they  were  dispersed.  In 
all  nations  and  countries  at  that  time  known,  as  at  the  present  day, 
Jews  were  to  be  found,  and  they  had  assembled  in  Jerusalem,  at  the 
feast  of  Pentecost,  for  the  purpose  of  worshipping  the  God  of  Israel 
according  to  the  appointments  of  the  law.  The  temple  was  still  stand- 
ing, the  temple  service  was  as  yet  observed,  and  these  worshippers  had 
repaired  to  Jerusalem  to  appear  before  the  Lord.  Besides,  the  general 
expectation  which  was  entertained  at  this  time,  that  the  Messiah  was  to 
come,  might  have  induced  the  greater  number  of  devout  Jews  to  have 
taken  up  their  residence  in  the  Holy  City.  The  sceptre  had  departed 
from  Judah,  and  the. belief  was  general  that  Shiloh  was  to  come. 

When  the  fame  of  the  miracle  was  spread  abroad — when  it  was  made 
known  that  there  had  been  such  an  overawing  sound  from  heaven,  as  of 
a  rushing  mighty  wind,  in  the  place  where  the  disciples  of  our  Lord  were 
assembled,  and  that  there  had  appeared  cloven  tongues  like  as  of  fire, 
the  multitude  came  together.  Astonishment  and  wonder  laid  hold  of 
every  mind.  The  reality  of  the  miracle  was  impressively  manifested  by 
the  amazing  fact,  that  in  the  same  place  the  gospel  was  heard  by  every 
man,  in  a  language  which  he  understood.     By  the  agency  of  the  preter* 


REV.    M.   F.    PARKER.  427 

natural  inspiration  of  the  Spirit  of  God,  men  from  so  many  different 
countries  and  nations  heard  the  truths  of  eternal  life  in  the  languages 
which  they  were  daily  using,  and  to  which  from  infancy  they  had  heen 
accustomed.  The  effect  produced  by  it  upon  the  minds  of  them  who 
were  witnesses  of  this  miraculous  work  of  the  Spirit  was  extraordinary. 
"  They  were  all  amazed  and  marvelled,  saying  one  to  another,  behold, 
are  not  all  these  who  speak  Galileans  ?*'  These  speakers  had  had  no 
opportunities  of  acquiring  the  languages  of  foreign  nations.  They  had 
been  accustomed  to  little  or  no  intercourse  with  the  inhabitants  of  other 
lands.  They  had  gone  over  hill  and  valley  in  fellowship  with  Jesus, 
and  had  toiled  for  their  daily  bread  at  fishing  in  the  sea  of  Galilee  ;  and 
how  came  these  unlearned  men  with  such  accuracy,  plainness,  and  power 
of  speech,  to  declare  such  important  truths,  and  with  so  much  judgment 
as  they  discoursed?  "How  hear  we  every  man  in  our  own  tongue 
wherein  we  were  born  ?"  The  Parthian,  the  Mede,  the  Elamite  or 
Persian,  and  the  dweller  in  Mesopotamia,  heard  the  gospel  in  languages 
which  they  respectively  understood.  The  inhabitants  of  Judea  heard 
the  Galilean  speak  without  his  speech  bewraying  him.  They  from  the 
provinces  of  Asia  Minor,  from  Cappadocia,  Pontus,  Phrygia,  and  Para- 
phylia,  heard  the  gospel  preached  by  Galileans  in  languages  which  they 
knew  from  their  earliest  days.  The  Egyptian  and  the  inhabitants  of 
Lybya  about  Cyrene,  heard  the  truths  of  salvation.  Strangers  from 
Rome,  these  being  Jews  and  Jewish  proselytes  who  usually  resided  in 
Rome,  listened  to  the  wonderful  works  of  God,  while  unlettered  Gali- 
leans spoke  in  the  Latin  tongue.  Cretes  and  Arabians  heard  the  gospel 
in  languages  with  which  they  were  respectively  familiar.  The  wonder- 
ful works  of  God  were  proclaimed,  in  the  hearing  of  a  multitude  so  mixed 
and  coming  from  so  many  different  lands.  Each  for  himself  heard  in 
his  own  language  the  truths  of  salvation — heard  of  the  forgiveness  of  sin 
and  of  redemption  through  Christ,  who  had  risen  from  the  dead,  and 
had  bestowed  these  marvellous  gifts  of  his  Spirit  as  the  first  fruits  and 
evidences  of  his  intercession.  Astonishment  laid  hold  of  their  minds  ; 
they  were  in  doubt,  and  said  one  to  another,  "  What  meaneth  this?" 
There  was  something  in  it  so  strange,  and  so  passing  all  their  compre- 
hension, that  they  were  left  in  utter  amazement.  There  were  others 
on  whom  this  stupendous  miracle  had  another  effect.  Deny  it  they 
could  not.  But  they  sought  to  bring  the  word  and  works  of  God  into 
discredit  and  disrepute — they  ascribed  the  powers  of  speech,  in  which 
the  "  wonderful  works  of  God"  were  proclaimed,  to  the  intoxicating 
effects  of  the  sweet  fruits  of  the  vintage.  They  assailed  the  first  preach- 
ers of  the  cross  of  Christ  with  mockery,  and  said  of  them,  "  These  men 
are  full  of  new  wine."     Such  was  the  false  charge  which  was  brought 


428  FREE   CHURCH   PULPIT. 

against,  the  work  of  the  Holy  Spirit,  such  the  calumny  that  was  raised 
against  them,  on  whom  the  Spirit  rested  in  extraordinary  abundance, 
and  whom  he  enabled  by  miraculous  power  to  preach  the  truths  of  sal- 
vation in  force  and  plainness  in  so  many  different  lauguages  to  strangers, 
who  had  assembled  in  Jerusalem  from  every  nation  under  heaven. 

The  next  section  of  the  apostolic  history  introduces  us  to  the  de- 
fence which  Peter  made  of  the  outpouring  of  the  Holy  Spirit,  and  of  the 
disciples  of  our  Lord,  against  the  false  accusation  which  was  laid  to  their 
charge.  On  that  profound  and  interesting  discourse  we  do  not  enter  in 
the  present  lecture.  Let  us  take  a  retrospect  of  the  passage  on  which 
these  comments  have  been  made,  and  gather  such  instructions  of  a  prac- 
tical nature  as  this  portion  of  the  sacred  history  more  obviously  suggests. 

It  is  good  to  wait  upon  God.  It  is  profitable  to  abide  his  time  in 
patience,  in  prayer,  and  in  hope,  for  the  reception  of  spiritual  blessings. 
That  principle  is  instructively  embodied  in  the  example  and  experience 
of  the  early  Church.  "  When  the  day  of  Pentecost  was  fully  come,  they 
were  all  with  one  accord  in  one  place."  They  were  waiting  in  earnest 
hope  and  fervid  prayer  till  the  Saviour,  according  to  the  promise  which 
he  had  given,  bestowed  some  precious  evidence  of  his  spiritual  presence. 
This  state  of  dependence  and  waking  upon  the  Saviour,  is  faithfully 
illustrated  in  the  experience  of  the  first  Christians,  when  it  is  recorded 
of  them,  "  These  all  continued  with  one  accord  in  prayer  and  supplica- 
tion." The  same  view  of  the  Christian  Church  especially  instructs  us, 
that  it  is  a  duty  and  a  privilege  to  wait  upon  God,  to  exercise  patience 
and  dependence  upon  his  sovereign  will,  and  to  entertain  hope  that  the 
Lord,  in  answer  to  prayer,  will  fulfil  the  desires  of  his  people,  and  that 
he  will  graciously  accomplish  the  promises  which  he  has  put  upon  record 
for  the  nourishment  of  their  faith.  The  apostles,  and  they  who  Avere 
assembled  with  them,  were  called  upon  to  exercise  faith  and  patience, 
and  when  the  day  of  Pentecost  was  fully  come,  the  first  fruits  of  the 
Spirit  were  most  abundantly  sent  down  upon  their  assembly.  The 
prayer  which  had  been  offered  was  not  raised  in  vain.  The  hope  which 
had  been  entertained  was  not  disappointed.  And  under  the  ordinary 
economy  of  the  Spirit's  influences,  the  same  gracious  exercises  of  the 
soul  will  be  accompanied  in  due  season,  with  an  enriching  blessing. 

Let  us  gather  instruction  also  from  the  beautiful  and  refreshing  cir- 
cumstance, that  "■  they  were  all  with  one  accord."  Strifes  and  divi- 
sions were  forgotten  and  laid  aside.  The  question  had  been  at  one  time 
raised,  who  should  be  the  greatest  among  them.  Hopes  of  worldly  great- 
ness had  mixed  with  their  following  of  the  Redeemer.  They  had  ex- 
pected that  he  should  have  restored  the  kingdom  to  Israel.  They  had 
looked  for  a  temporal  kingdom,  and  with  lingering  attachment  to  worldly 


REV.    M.    F.    PARKER.  429 

magnificence,  had  hoped  to  share  in  its  possessions,  its  power,  and  its 
glory.  All  these  causes  of  disunion  and  of  temporal  vanity  are  laid  in 
the  dust,  and  of  one  accord  they  continue  waiting  fur  the  baptism  of  the 
Holy  Spirit.  It  was  this  spirit  of  unity,  directed  in  iteadfastness  and 
prayer  towards  the  accomplishment  of  the  Redeemer's  promise,  which  was 
especially  approved  in  the  early  Christian  Church,  and  upon  which  the  ex- 
traordinary gifts  and  graces  of  the  Holy  Spirit  were  most  copiously  poured 
out.  In  proportion  as  the  same  spirit  of  brotherly  agreement  and  for- 
bearance prevails  among  the  followers  of  Christ,  so  in  proportion  may 
the  ever  increasing  supplies  of  the  Spirit's  influences  be  expected  to  be 
received  in  sanctifying  and  comforting  believers,  and  in  spreading  the 
triumphs  of  the  truth  over  the  world.  "  Behold  how  good  and  how 
pleasant  it  is  for  brethren  to  dwell  together  in  unity."  In  this  faith 
and  hope  an  apostle  earnestly  exhorts  Christians  to  "  keep  the  unity  of 
the  Spirit  in  the  bond  of  peace,"  and  with  that  blessed  fruit  of  the  Spirit 
of  God,  the  "  edifying  of  the  body  of  Christ"  is  intimately  allied,  "  till 
we  all  come  in  the  unity  of  the  faith,  and  of  the  knowledge  of  the  Son 
of  God,  unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fulness 
of  Christ." 

This  spiritual  agreement  is  not  to  be  sought  after  at  any  compromise 
of  the  honour  due  to  the  Redeemer,  nor  to  be  purchased  with  the  sacrifice 
of  Divine  truth  ;  but  where  that  truth  has  exerted  the  greatest  influence 
over  the  Christian  Church,  and  has  imbued  it  the  most  plentifully  with  its 
grace,  there,  it  may  be  justly  affirmed,  will  be  the  most  of  the  Spirit  which 
led  the  disciples  to  be  ofrone  accord,  which  delivered  them  from  the  leaven  of 
division  and  strife,  and  prevailed  upon  them  to  wait  in  patience,  in  prayer 
and  in  hope,  upon  the  presence  of  the  Holy  Spirit.  There  is  a  most  blessed 
inducement  to  Christ's  body  to  desire  after  unity  either  in  congregations  or 
in  larger  sections  of  the  Church,  when  it  is  remembered,  that,  "when  the 
disciples  were  of  one  accord,  waiting  in  patient  submission  to  the  Divine 
will,  the  largest  manifestations  of  the  Divine  favour  were  bestowed. 

The  portion  of  the  Scriptures  under  consideration  should  increase  our 
faith  in  the  power  of  the  Holy  Spirit  in  accomplishing  the  ends  for  which 
he  is  sent.  His  power  is  mysterious  and  inexplicable ;  "  a  sound  from 
heaven  as  of  a  rushing  mighty  wind,"  represented  his  agency  on  the  day 
of  Pentecost.  It  is  true  that  this  was  miraculous,  yet  it  contains  signifi- 
cant instruction  regarding  the  operation  of  the  Spirit  of  God,  when  faith 
is  resting  on  the  promise  of  the  Redeemer  respecting  the  sending  of  the 
Comforter,  and  prayer  is  offered  for  his  presence  in  the  means  of  grace. 
We  hear  not  now,  as  in  the  first  days  of  the  Gospel,  the  rushing  of  the 
mighty  wind,  the  emblem  of  the  Spirit's  irresistible  power  in  overcoming 
unbelief,  and  in  sanctifying  the  heart  upon  which  his  influences  are  shed. 


430  FREE    CHURCH    PULPIT. 

Yet  were  there  greater  faith  in  the  Divinity  of  his  person,  and  more  fre- 
quent and  fervid  prayer  for  the  success  of  his  work,  there  would  be  con- 
sequent upon  such  faith  and  prayer  more  abundant  evidences  of  his  pre- 
sence in  the  observance  of  ordinances.  It  is  his  office  to  root  out  unbe- 
lief, to  subdue  every  desire  of  the  unregenerate  heart,  to  destroy  all  self- 
righteousness,  and  every  sentiment  which  is  in  any  way  opposed  to  the 
humbling  truths  of  the  Gospel,  and  to  bring  the  soul  that  is  under  his  di- 
rection gladly  to  receive  the  truth  as  it  is  in  Jesus.  To  the  view  of  faith 
these  consequences  are  impressively  declared,  in  the  events  of  the  day  of 
Pentecost.  In  the  cloven  tongues,  like  as  of  fire,  you  have  set  forth  to  your 
Tiew  the  purifying  and  refining  influences  of  the  Holy  Spirit,  and  these 
influences  are  peculiarly  promised  to  accompany  the  preaching  of  the 
word.  As  fire  refines  metal  of  its  dross,  and  causes  it  to  come  forth  from  the 
furnace  without  taint  or  alloy,  so  does  the  Holy  Spirit,  by  means  of  the 
word,  purify  the  soul,  and  cleanse  it  from  the  defilements  of  sin,  and  make 
it  resplendent  in  the  beauties  of  holiness.  We  should  desire  to  improve 
what  is  here  declared  regarding  the  power  of  the  Spirit,  by  increasing  in 
prayer  for  his  purifying  influences,  that  they  may  accompany  the  word, 
and  descend  upon  ordinances.  If  greater  faith  existed  in  the  promise  of 
the  Spirit's  influences,  in  that  power  by  which,  through  means  of  the  word, 
he  is  able  to  subdue  all  things  to  himself,  there  would  follow  upon  that 
faith  increasing  evidences  of  the  practical  results  which  he  accomplishes. 
As  we  recur  in  meditation  to  the  amazing  miracle  of  the  Spirit's  presence 
on  the  day  of  Pentecost,  let  us  desire  that  he  may  descend  with  increasing 
manifestations  of  his  Divine  presence  and  power  upon  the  preaching  of 
the  word.  We  do  not  look  for  preternatural  influences.  But  we  may 
most  justly  expect,  that,  in  answer  to  prayer,  his  presence  will  be  mani- 
fested in  subduing  enmity  to  God,  and  hatred  to  his  truth,  and  in  cleans- 
ing from  the  defilements  of  sin. 

How  blessed  it  would  be  to  have  an  increase  of  the  holy  and  life-giving 
influences  of  the  Spirit  of  God,  that  they,  as  purifying  gales  of  wind, 
might  chase  away  every  lingering  vapour  of  unbelief  and  ungodliness  which 
presses  over  the  Church  and  the  world  ;  that  these  influences,  as  purifying 
fire,  might  thoroughly  refine  every  heart,  and  bring  every  soul  under  the 
dominion  of  the  truth  !  "  Awake,  O  north  wind,  and  come  thou  south  ; 
blow  upon  my  garden,  that  the  spices  thereof  may  flow  out.  Let  my  be- 
loved come  into  his  garden,  and  eat  his  pleasant  fruits." 

The  example  of  the  primitive  church  should  be  improved  by  us,  in  lead- 
ing us  to  wait  and  hope  in  prayer,  and  in  "  one  accord, "for  the  increased 
presence  of  the  Holy  Spirit.  It  was  when  the  disciples  were  thus 
prayerfully  awaiting  the  fulfilment  of  the  Saviour's  promise,  that  the 
Spirit  of  God  descended   upon  his  Church.     While   every  element   of 


REV.  M.  F.  PARKER.  431 

worldliness  seemed  to  be  absorbed,  unity  was  prevailing  among  the 
disciples  regarding  the  completion  of  the  promise.  Their  prayers 
were  heard.  Their  hopes  were  far  more  than  realized.  Their  unity, 
peace,  harmony,  were  blessed.  Suddenly,  to  that  earnest  and  devout 
assembly,  the  sound  as  of  a  rushing  mighty  wind,  and  the  amazing  and 
sensible  imbodiment  of  the  Spirit's  presence  and  gifts  in  cloven  tongues 
like  as  of  tire,  gave  illustration  to  the  truth  of  the  Redeemer's  promise, 
"  Ye  shall  be  baptized  witli  the  Holy  Ghost,  not  many  days  hence." 

Now,  we  say,  that  this  example  of  unity,  prayer,  faith,  and  hope, 
among  the  early  disciples  of  our  Lord,  stand  upon  record,  to  encou- 
rage his  disciples,  till  the  end  of  the  world,  to  unite  in  the  same  believing 
sentiments,  and  devotional  exercises,  for  the  purifying  and  refreshing 
influences  of  the  Holy  Spirit.  Under  his  living  presence,  who  may 
affirm  what  blessed  consequences  will  follow  ?  The  Scriptures  have 
directed  us  to  look  for  liberal  consequences,  even  to  hope  and  pray  ac- 
cording to  the  promise,  "  until  the  Spirit  be  poured  upon  us  from  on 
high,  and  the  wilderness  be  a  fruitful  field,  and  the  fruitful  field  be 
counted  for  a  forest." 

The  united  prayers,  and  patient  expectation,  the  believing  hope  of  a 
few  sincere  disciples,  may  be  blessed  not  only  for  enriching  their  own 
souls,  for  blessing  their  own  families,  for  doing  good  to  their  sur- 
rounding neighbourhood,  for  sanctifying  the  congregation  with  which 
they  are  immediately  connected.  These  prayers,  and  that  patient  and 
prayerful  expectation,  may  bring  down  from  the  presence  of  God, 
before  whom  our  Intercessor  appears,  a  most  plentiful  blessing,  so 
that  numbers  ever  increasing  would  be  added  to  the  Church.  So  it  was 
on  the  day  of  Pentecost — there  was  but  an  handful  of  disciples.  One 
apartment  contained  them  all.  Yet,  from  that  one  apartment,  and  in 
answer  to  the  prayers  of  them  who  were  assembled  within  its  walls,  there 
was  sent  down  a  most  copious  demonstration  of  the  Spirit's  presence, 
and  of  his  Divine  and  blessed  gifts.  The  word  spoken  was  gladly  received, 
"  and  the  same  day  there  were  added  unto  them  about  three  thousand 
souls." 

The  miracle  which  the  day  of  Pentecost  beheld,  and  which  was  at- 
tested by  so  many  credible  witnesses,  illustrates  the  Divine  wisdom  in 
the  propagation  of  the  gospel.  The  fame  of  what  had  occurred,  spread, 
rapidly  abroad.  There  were  Jews,  devout  men  out  of  every  nation 
under  heaven,  then  assembled  in  Jerusalem.  These  Jews  heard,  in  the 
languages  with  which  they  were  daily  familiar,  the  wonderful  works  of 
God,  they  heard  of  the  way  of  life  through  a  crucified  and  exalted  Re- 
deemer. It  was  ordered  in  Divine  wisdom,  that  the  Spirit  of  God 
should  descend  with  the  signs  of  his  preternatural  power  and  gifts  on 


432  FREE  CHURCH  PULPIT. 

the  clay  of  Pentecost,  when  there  were  dwellers  in  Jerusalem  from  so 
many  and  such  distant  lands.  These  Jews  are  brought  under  the 
power  of  truth  as  it  is  in  Jesus,  and  made  instrumental  in  spreading 
the  knowledge  of  salvation  throughout  the  lands  in  which  they  were 
dispersed.  Accordingly,  it  was  in  the  very  countries  which  are  men- 
tioned in  this  passage,  that  Christianity  was  first  preached,  and  over 
which  it  was  spread  by  the  labours  of  the  apostles  and  evangelists,  and 
those  whom  God  raised  up  and  endued  with  an  evangelistic  spirit  to 
work  in  his  vineyard.  These  events  plainly  bear  upon  them  the  im- 
press of  the  hand  of  God,  and  illustrate  the  glory  which  the  Divine  wis- 
dom displayed  in  diffusing  the  glad  tidings  of  salvation. 

We  are  to  remember  that  the  same  Spirit  who  gave  the  power  to 
speak  in  such  variety  of  tongues — the  same  Spirit,  although  not  with, 
miraculous  gifts,  is  promised  to  accompany  the  preaching  of  the  Word, 
and  to  make  it  successful  in  fulfilling  the  ends  for  which  it  has  been 
revealed.  Let  these  important  truths  be  dwelling  in  our  minds,  and 
let  it  be  our  persevering  prayer,  that  the  Holy  Spirit  may  subdue  the 
enmity  which  is  naturally  in  the  heart  to  the  truth  as  it  is  in  Jesus, 
and  that,  with  his  purifying  influences,  he  may  cleanse  from  sin,  and 
sanctify  through  means  of  the  truth,  and  make  the  Redeemer's  king- 
dom pre-eminently  successful.  In  secret,  in  private,  in  the  courts  of 
God's  house,  let  there  be  prayer  for  tho  Spirit's  enlightening  and 
sanctifying  presence  ;  and  in  proportion  as  that  prayerful  dependence 
increases,  will  there  be  found  the  unity  of  mind  and  purpose  which 
God,  in  the  economy  of  his  grace,  so  greatly  acknowledges  by  his  en- 
riching blessing. 

Let  us  observe,  in  conclusion,  that  the  effects  of  these  miraculous 
works  of  the  Holy  Spirit,  on  the  day  of  Pentecost,  were  various.  Some 
who  beheld  them  were  amazed,  and  in  doubt.  It  would  have  been 
blessed,  indeed,  if  that  perplexity  had  been  the  commencement  of  spi- 
ritual existence.  The  first  awakenings  from  spiritual  ignorance  and 
insensibility,  are  sometimes  attended  with  kindred  sentiments,  and  pos- 
sibly they  who  at  first  are  under  their  power  may  be  brought,  by  teaching 
from  above,  to  rejoice  in  the  liberty  which  the  truth  bestows.  Others, 
in  mockery,  ascribed  the  gifts  of  the  Holy  Ghost,  the  preaching  of  the 
gospel  in  such  variety  of  languages,  to  the  effects  of  "new  wine."  The 
cause  of  Christ  has  been  assailed  with  opposition  from  the  beginning, 
but  its  truth,  although  the  world's  hatred,  with  darkening  shadow, 
should  attend  its  progress — its  truth,  accompanied  by  the  Spirit,  whose 
power  is  irresistible,  will  render  it  finally  and  permanently  triumphant, 
even  till  the  purposes  of  the  Divine  glory  are  accomplished  in  the  sal- 
vation of  the  redeemed.     Our  faith,  in  such  prospects,  should  be  emi- 


REV.  M,   F    VARKER.  433 

firmed  by  the  events  of  the  day  of  Pentecost,  and  our  hopes  strength- 
ened in  the  power  of  the  truth,  when  it  is  accompanied  with  the  Spi- 
rit's presence.  It  is  comforting  to  know,  and  refreshing  to  believe, 
that  the  Lord  has  sacredly  pledged  his  promise  to  the  fruitfulness 
of  the  word  of  life;  "for,  as  the  rain  cometh  down,  and  the  snow 
from  heaven,  and  returneth  not  thither,  but  watereth  the  earth,  and 
maketh  it  bring  forth  and  bud,  that  it  may  give  seed  to  the  sower  and 
bread  to  the  eater  ;  so  shall  my  word  be  that  goeth  out  of  my  mouth  ; 
it  shall  not  return  unto  me  void,  but  it  shall  accomplish  that  which  I 
please,  and  it  shall  prosper  in  the  thing  whereto  I  sent  it." 


No.  141.— L ec.  26. 


(     434     ) 


LECTURE   XXVII. 


REV.  CHARLES  C.  STEWART,  DUNNING. 


"  Then  Job  answered  and  said,  even  to-day  is  my  complaint  bitter;  my  stroke  is  heavier 
than  my  groaning.  Oh  that  I  knew  where  1  might  find  him  :  that  I  might  come  even  to  his 
seat !  I  would  order  my  cause  before  him,  and  fill  my  mouth  with  arguments.  I  would 
know  the  words  which  he  would  answer  me,  and  understand  what  he  would  say  unto  me. 
Will  lie  plead  against  me  with  his  great  power?  Mo;  but  he  would  put  strength  in  me."— 
Job  xxiii.  1-6. 

Saints  in  heaven  cannot  express  the  longing  desire  of  the  Patriarch  in 
the  text ;  for  in  heaven  they  see  God  face  to  face — they  are  ever  with 
the  Lord,  and  are  happy  in  the  uninterrupted,  unclouded  enjoyment  of 
the  light  of  his  countenance.  The  condemned  in  hell  utter  no  such 
complaint  as  this — they  labour  to  forget  God — their  fruitless  effort  is  to 
seek  a  deeper  bed  in  hell,  to  shun  God's  presence,  to  hide  themselves 
from  the  eye  of  the  Omnipresent  One,  and  to  escape  the  power  of  an 
Omnipotent  arm.  The  language  of  the  text  is  exclusively  that  of  men  on 
earth,  although  it  also  characterizes  the  state  and  feelings  only  of  some 
of  the  guilty  children  of  men.  Some  among  the  human  race  have  already 
sought  God,  and  found  him  a  present  help  in  the  time  of  trouble.  It  is 
their  blessed  privilege  to  have  daily  and  constant  fellowship  with  God, 
to  be  going  on  their  way  to  Zion  rejoicing  in  the  God  of  their  salvation, 
and  drawing  out  of  Christ's  fulness,  "  grace  upon  grace."  This  class  of 
the  earth's  inhabitants,  though  comparatively  but  few  in  number,  differ 
from  the  saints  in  heaven,  not  in  the  source  or  nature,  but  in  the  degree 
of  their  joy.  The  saints  on  earth  are  aiming  at  the  full  fruition  of 
God's  unveiled  glory,  which  constitutes  the  enjoyment  and  rest  of  the 
saints  in  heaven.  But  the  majority  of  men  are  ignorant  of  God,  far  from 
him,  averse  to  him ;  and  in  this  fearful  trait  of  their  character  they  re- 
semble those  who  are  lost  for  ever ;  they  say,  "  Depart  from  us,  we  de- 
sire not  the  knowledge  of  thy  ways."  The  text,  therefore,  does  not  ex- 
press the  sentiments  certainly  of  this  latter  class. 

The  desire  expressed  in  the  text,  is  that  of  one  under  affliction ;  and 
its  very  language  at  once  and  readily  points  out  the  class  of  persons 
whose  feelings  and  desires  it  so  affectingly  expresses.     It  is  neither  the 


REV.   C.   C.    STEWART.  435 

language  of  the  careless,  unregenerate  man,  nor  is  it  that  of  the  assured 
and  advanced  believer.  The  former  calls  not  on  God  ;  the  latter  enjoys 
God  in  daily  fellowship  and  communion  with  Christ.  It  is  therefore  the 
prayer  of  an  awakened  sinner,  crying  and  longing  for  reconciliation  to 
God,  under  deep  conviction,  and  full  of  sorrow  and  shame  on  account 
of  it;  or  (as  is  more  likely  in  Job's  present  state)  it  is  the  cry  of  the 
backslider  awakened  anew  to  his  danger  and  guilt,  under  God's  chastise- 
ments, remembering  the  sweet  enjoyment  of  brighter  days,  and  ardently 
longing  for  its  return. 

Our  text  is  the  language  of  distance,  of  desire,  of  freedom,  and  of 
hope. 

I.  It  implies  a  painful  sense  of  distance  from  God. 

Men  of  no  religion  are  "far  ofl"  from  God,  but  this  gives  them  no 
concern.  Itj  rather  constitutes  their  happiness.  "  They  say  God  doth 
not  see,  neither  doth  the  God  of  Jacob  regard  us."  They  live  "  without 
God,  and  without  hope,"  but  have  no  serious  regret,  and  feel  no  alarm 
on  this  account. 

With  the  believer  in  Christ,  it  is  otherwise  ;  he  has  experienced  an 
important  change.  He  too  was  once  "  far  off,"  but  he  has  been  brought 
nigh  by  the  blood  of  Christ,  and  by  the  renewing  of  the  Holy  Ghost.  The 
presence  of  Christ  constitutes  his  joy,  and  he  mourns  nothing  so  much 
as  the  loss  of  God's  favour.  Sensible  communion  with  his  God,  and  the 
enjoyment  of  the  smile  of  his  heavenly  Father's  approbation,  is  a  loss 
which  even  the  true  believer  may  suffer.  Occasions  will  occur  when  he 
may  have  to  lament  with  the  Church  of  old,  that  "  His  beloved  has  with- 
drawn himself  and  is  gone  ;"  that  it  is  "  not  with  him  as  in  months  past, 
when  the  candle  of  the  Lord  shone  upon  his  tabernacle,  and  when  by  its 
light  he  was  enabled  to  walk  in  darkness." 

Sad  and  comfortless  as  this  state  of  distance  from  God  must  be  to 
the  believer,  still  he  is  painfully  conscious  of  his  own  state,  and  crying 
like  Job,  "  Oh  that  I  knew  where  I  might  find  him."  His  soul  is  not  so 
benumbed  by  the  loss  he  experiences  in  "going  without  the  sun,"  as 
to  fall  into  carnal  security,  or  into  the  inactivity  and  torpor  of  spiritual 
death ;  he  longs  for  a  renewed  token  of  God's  love  to  his  soul,  and  while 
walking  in  darkness  and  having  no  light,  yet  still  cries  to  God  in  his 
distress. 

This  prayer  presents  to  our  view  the  afflicted  returning  child  of  God, 
in  something  like  the  attitude  of  Jacob  at  Peniel,  as  he  wrestled  with 
the  angel  of  the  covenant  and  prevailed.  Both  Jacob  "and  Job  betake 
themselves  to  God  for  deliverance  in  the  hour  of  trouble  and  calamity. 
Jacob,  under  the  dread  of  an  impending  evil,  fearful  of  a  brother's  Yen- 


436  FREE  CHURCH  FULPIT. 

geance,  wrestles  for  the  blessing  with  a  present  God,  and  the  presence 
of  the  Angel  of  the  Covenant  at  once  encourages  and  strengthens  him 
for  so  blessed  and  amicable  a  conflict,  in  which  all  his  fears  are  dis- 
pelled, and  his  confidence  in  the  God  of  Bethel  greatly  augmented. 
Jacob,  made  strong  in  the  Lord,  and  in  the  power  of  his  might,  needed 
to  fear  no  evil,  for  in  wrestling  with  God,  he  only  discovered  more 
clearly  wherein  his  great  strength  lay,  and  whence  it  was  derived.  The 
case  of  the  Patriarch  Job  was  different.  It  was  one  of  much  keener  dis- 
tress. His  were  not  imaginary  or  merely  dreaded  evils.  The  hand  of 
God  lay  heavy  upon  him — God  had  caused  the  waves  and  billows 
of  temporal  calamities,  bereavements,  and  bodily  affliction,  to  roll  over 
him.  Under  the  pressure  of  heavy  trials,  with  no  earthly  friends 
to  yield  him  solid  consolation,  he  cries  out,  "  Terrors  are  turned 
upon  me ;  they  come  upon  me  as  the  wide  breaking  in  of  waters  ;  in  the 
desolation  they  have  rolled  themselves  upon  me."  And  to  aggravate 
his  distress  and  agony,  "He  cries  and  shouts  to  God,  but  God  seems  to 
shut  out  his  prayer,  and  to  hide  himself  from  his  distress.  It  is  soul- 
harrowing  agony  arising  from  the  absence  of  God's  favour  and  love,  that 
dictates  the  prayer,  "  Oh  that  I  knew  where  I  might  find  him,  that  I  might 
come  even  to  his  seat.  Behold  I  go  forward,  but  he  is  not  there,  and 
backward,  but  I  cannot  perceive  him  ;  on  the  left  hand,  where  he  doth 
work,  but  I  cannot  behold  him  ;  he  hideth  himself  on  the  right  hand, 
that  I  cannot  see  him." 

These  doleful  lamentations  cannot  fail  to  remind  us  of  the  sufferings 
of  him,  whom  doubtless  in  this  respect,  Job  in  a  measure  typified  ;  when 
under  similar  painful  desertion  (the  bitterest  ingredient  in  the  cup  given 
him  to  drink),  Christ  exclaimed  in  the  prophetic  language  of  the 
Psalmist,  "  0  my  God,  I  cry  in  the  day  time,  and  thou  hearest  not,  and 
in  the  night  season,  and  am  not  silent.  Why  hast  thou  forsaken  me  ;  why 
art  thou  so  far  from  helping  me,  and  from  the  words  of  my  roaring  ?" 
(Ps.  xxii.  1,  2.) 

The  occasions  that  most  generally  give  birth  to  the  complaint  and 
cry  in  the  text  are  numerous  and  various.  We  may  advert  to  two  of 
them. 

1.  Bodily  suffering,  or  the  pressure  of  severe  and  long-continued  out- 
ward calamities,  may  contribute  to  enfeeble  the  mind,  and  lead  the  soul 
to  conclude  that  it  is  forsaken  by  its  God.  Little  as  we  think  of  God  in 
a  state  of  prosperity,  and  little  as  we  are  inclined  to  mark  his  hand  in 
the  earlier  stages  of  adversity,  yet  when  we  have  been  long  oppressed 
with  trials,  and  wave  after  wave  has  been  made  to  roll  over  us,  the 
mind  almost  necessarily  reverts  to  God  as  the  author  of  them,  not  in  a 
way  of  meek  and  quiet  submission  and  resignation,  but  rather  in  the 


REV.    C.    C.    STEWART.  437 

way  of  murmuring  and  discontent.  Thus  did  the  Church  in  David's 
days  adduce  her  affliction  and  oppression  as  proofs  that  she  had  been 
deserted  by  her  God,  and  calls  upon  God,  as  though  he  were  negligent 
of  her  welfare,  to  "  awake  and  arise  for  her  relief."  (Ps.  xliv.  23. ) 
Thus  also  did  Job,  under  his  accumulated  troubles,  accuse  his  God,  "  Oh  ! 
that  my  grief  were  thoroughly  weighed,  and  my  calamity  laid  in  the 
balances  together.  For  now  would  it  be  heavier  than  the  sand  of  the 
sea.  For  the  arrows  of  the  Almighty  are  within  me,  the  poison  whereof 
drinketh  up  my  spirit;  the  terrors  of  God  do  set  themselves  in  array 
against  me."  (Job  vi.  2-4.)  Afterwards  he  exclaims,  "  I  will  speak 
in  the  bitterness  of  my  soul,  I  will  say  unto  God,  do  not  condemn  me  ? 
show  me  wherefore  thou  contendest  with  me."  (Job  x.  1,  2.)  Heavy 
temporal  calamities  sometimes  overwhelm  and  unhinge  the  mind  to  such 
a  degree,  as  to  tempt  a  good  man  to  sink  into  despondency,  if  not  into 
despair,  and  to  entertain  hard  thoughts  of  God,  and  to  give  utterance  to 
murmurs  and  accusations.  The  dispensations  of  Divine  providence  ap- 
pear so  complex  and  difficult,  that  faith  is  unable  to  explore  them,  or 
hope  to  rise  above  them.  The  mind  magnifies  its  distresses,  and  dwells 
on  its  own  griefs,  to  the  exclusion  of  those  grounds  of  consolation  and 
causes  of  thankfulness  afforded  in  the  many  mercies  that  tend  to  alleviate 
their  bitterness.  In  reality,  God  is  not  more  distant  from  the  soul,  though 
he  appears  to  be  so:  "Clouds  and  darkness  may  be  round  about  him ;" 
yet  "  no  cloud  overshadows  the  true  Christian,  but  his  faith  may  dis- 
cern a  rainbow  in  it." 

2.  There  is  another  and  more  serious  occasion  of  distance  and  de- 
sertion, though  we  do  not  know  that  it  applied  to  Job  in  all  its  extent. 
The  prophet  Isaiah  (lix.  2,  3)  explains  it  when  he  says,  "But  your 
iniquities  have  separated  between  you  and  your  God,  and  your  sins  have 
hid  his  face  from  you,  that  he  will  not  hear ;  for  your  hands  are  de- 
filed with  blood,  and  your  fingers  with  iniquity ;  your  lips  have  spoken 
lies,  your  tongue  hath  muttered  perverseness."  It  is  sin  cherished,  long 
indulged,  unrepented  of,  and  unpardoned,  that  pollutes  the  conscience, 
and  alienates  the  soul  from  God,  however  secret  its  indulgence,  or  how- 
ever trivial  its  guilt  in  the  sight  of  men.  Sin  is  just  the  wandering  of 
the  soul  in  its  thoughts,  desires,  and  affections,  from  God,  and  God 
graciously  makes  sin  itself  the  instrument  in  correcting  the  backslider, 
by  making  him  know  that  "  it  is  an  evil  and  bitter  thing  for  the  soul 
to  depart  from  the  Lord  his  God.''  The  righteous  desert  of  the  soul's 
departure  from  God,  is  God's  desertion  of  the  soul.  It  is  in  this  way 
that  God  makes  his  own  people  feel  his  displeasure,  when  they  back- 
slide from  him,  and  by  this  means  also  he  shows  them  his  abhorrence  of 
the  tint  which  they  are  "  regarding  in  their  hearts.'' 


438  FREE   CHURCH   PULPIT. 

God  is  ever  near  to  man,  for  "  he  is  not  far  from  any  one  of  us."  "  His 
eye  is  on  the  evil  and  on  the  good,  on  the  just  and  unjust."  He  is  near  the 
wicked  for  vengeance,  and  regards  them  with  an  eye  of  abhorrence  and 
anger  ;  but  he  is  near  the  righteous  for  good,  and  regards  them  with  ap- 
probation and  love.  God  shows  his  hatred  of  sin,  whether  it  be  indulged 
by  his  enemies  or  friends,  by  forsaking  those  who  thus  forsake  him,  and 
cherish  the  abominable  thing  he  hates.  "  The  Lord  is  with  you,''  said 
the  Spirit  of  God  by  his  prophet  to  the  king  of  Judah,  "  while  ye  be 
with  him,  and  if  ye  seek  him,  he  will  be  found  of  you ;  but  if  ye  for- 
sake him,  he  will  forsake  you.''  2  Chron.  xv.  2.  Sin  indulged,  whe- 
ther open,  secret,  or  presumptuous,  grieves  the  Holy  Spirit,  expels  him 
from  the  temple  he  loved  and  cheered  by  his  presence.  The  Spirit  of 
God  cannot  be  reconciled  to  lust  or  passion,  vanity,  pride,  or  covetous- 
ness.  If  we  seek  the  destruction  of  indwelling  or  besetting  sin,  the 
Spirit  of  God  will  impart  to  us  his  grace  and  strength  to  secure  the 
victory  over  them  ;  but  if  we  regard  these  iniquities  in  our  heart,  and 
encourage  his  and  our  enemies,  what  can  we  expect  but  Divine  deser- 
tion. 

Where,  then,  is  the  true  believer,  who  has  ever  known  the  blessed- 
ness and  peace  which  flows  from  nearness  to  God,  and  reconciliation 
with  him  through  the  blood  of  Christ,  that  does  not  feel  and  lament 
God's  absence  from  him,  and  his  distance  from  God.  The  saint,  hav- 
ing lost  the  sense  of  peace  with  God,  cannot  but  be  troubled — he  "goes 
mourning  without  the  sun.''  When,  by  his  own  aggravated  folly,  he  has 
forfeited  the  sense  of  his  joy  in  God,  through  Jesus  Christ,  he  cannot 
but  be  sorrowful.  "Thou  didst  hide  thy  face,  and  I  was  troubled.'' 
The  effects  also  of  this  banishment  of  God  from  the  soul  are  dangerous 
as  well  as  painful.  Sin  lulls  the  conscience  asleep.  As  in  David's 
case,  the  soul,  polluted  by  heinous  sin,  sinks  into  a  stupor,  into  a  state 
of  spiritual  insensibility,  unconscious,  as  it  were,  of  its  own  guilt,  mi- 
sery, or  danger.  And  in  this  state  it  may  cdntinue  for  a  longer  or 
shorter  period,  but  not  for  ever.  The  principle  of  spiritual  life,  which 
is  not  qutte  extinct,  must  operate,  and  the  Holy  Spirit,  who  has  been 
orieved  by  negligence  and  sin,  descends  to  work  conviction  and  to  pro- 
duce repentance. 

Under  the  pangs  of  a  guilty  conscience,  the  now  awakened  sinner 
trembles  at  the  thought  of  the  multitude,  the  heinousness  and  demerit 
of  his  transgressions.  His  iniquities,  with  all  their  aggravations,  re- 
cur to  his  remembrance.  He  says,  like  David,  "  My  sin  is  ever  be- 
fore me."  "  Mine  iniquities  have  taken  hold  upon  me,  so  that  I  am 
not  able  to  look  up  ;  they  are  more  than  the  hairs  of  my  head  ;  there- 
fore my  heart  faileth  me.''      His  conscience  upbraids  him  with  his 


REV.    C.    C.    STEWART.  439 

base  ingratitude  and  criminal  folly,  in  sinning  against  his  gracious  God 
and  Saviour.  He  can  think  of  almost  nothing  but  the  awful  majesty, 
sovereignty,  justice,  and  vengeance  of  God.  "  He  remembers  God, 
and  is  troubled."  His  spirit  is  troubled  and  overwhelmed,  when  he 
reflects  that  he  has  provoked  God  to  forsake  him,  and  to  appear  as  an 
enemy  against  him.  In  the  darkness  of  night,  fire  or  rays  of  light  are 
more  conspicuous  than  in  the  light  of  day  ;  and  just  so  when  the  back- 
slider is  walking  in  darkness  ;  he  has  a  clearer  view  of  the  holinesa 
and  justice  of  God,  the  spirituality  of  the  law ;  and  in  the  light  of 
Mount  Sinai,  the  sin  of  his  nature  and  the  transgressions  of  his  life 
are  set  in  order  before  his  eyes.  The  restoration  of  the  rebel  to  his 
Father's  favour  and  love  is  necessarily  more  tedious  and  painful.  Da- 
vid would  not  permit  his  banished  Absalom  to  return  to  Jerusalem,  far 
less  to  "  see  the  king's  face,''  until  he  was  thoroughly  humbled,  made 
completely  submissive,  and  gave  evidence  of  his  true  repentance  ;  and 
in  like  manner  God,  in  love  and  mercy  to  his  erring  child,  hides  hi9  face 
from  him  for  a  season,  "  for  a  small  moment,''  "  in  a  little  wrath,''  but 
"  with  everlasting  kindness  will  he  have  mercy  upon  him."  Thus  the 
Lord  deals  with  his  backsliding  children — at  onoe  in  the  way  of  dis- 
pleasure and  encouragement.  Displeasure  at  their  unfilial  conduct 
and  ingratitude,  and  encouragement  by  assuring  them  that  his  feelings 
of  paternal  affection  and  compassion  have  not  been  extinguished  by 
their  rebellious  conduct,  but  may  be  revived  and  experienced,  if  they, 
with  patience,  true  repentance,  and  earnest  importunity,  implore  it 
like  Job  in  the  text,  "  Oh  that  I  knew  where  I  might  find  him,  that  I 
might  come  even  to  his  seat !" 

Let  us  thank  God  that  distance  is  not  utter  desertion.  When  the 
misery  of  separation  and  distance  from  God  is  felt,  the  dawn  of  resto- 
ration and  reconciliation  begins.  The  promise  checks  despondency 
and  forbids  despair.  "  I  have  seen  his  ways,  and  I  will  heal  him  ;M 
and  "  Unto  you  that  fear  my  name,  shall  the  Sun  of  Righteousness 
arise,  with  healing  in  his  wings.''  We  are  hence  led  to  consider  our 
text — 

II.  As  the  language  of  earnest  desire. 

The  man  who  has  fallen  by  iniquity,  lost  his  "  first  love,"  and 
grieved  the  Holy  Spirit,  and  who  uhas  involved  himself  in  spiritual 
darkness  and  distress  by  sin,  by  impatience  under  Divine  chastise- 
ments, or  by  unbelief,  "  when  brought  to  himself,"  remembers  the 
happiness  he  once  enjoyed, and(begins  to  bewail  his  lamentable  condition. 
He  rests  not  satisfied  with  fruitless  complaints,  but  the  desire  of  his  soul 
is  towards  his  God ;  he  "  remembers  the  years  of  the  right  hand  of  the 


440  FREE  CHURCH  PULPIT. 

Most  High,"  but  is  yet  so  ashamed  and  confounded  at  his  own  grievous 
fall  or  departure,  that  he  scarcely  dares  venture  to  approach  the  mercy 
seat  of  God  in  prayer.  It  is  against  this  holy  God  he  has  sinned — he 
has  forsaken  a  gracious  heavenly  Father — the  returning  prodigal  re- 
members the  affectionate  endearments,  as  well  as  the  plenty  and  blessed- 
ness of  a  father's  forsaken  home,  and  ventures  to  express  a  desire  to 
return,  yet,  afraid  of  the  reception  he  may  meet  with,  knowing  and 
feeling,  what  he  deserves;  "I  will  arise,"  he  says,  "and  goto  my 
father,  and  say  to  him,  father  I  have  sinned,  and  done  very  wickedly." 
Like  Joseph  to  his  brethren,  his  Father  perhaps  "speaks  roughly,"  or 
withdraws  his  presence.  The  penitent  turns  from  miserable,  unavailing 
earthly  comforters  to  his  God.  But  all  is  darkness  and  gloom.  His  cry  is, 
"He  shutteth  out  my  prayer.''  "What  shall  he  do  ?  He  cannot  live  any 
longer  without  his  God  ;  in  the  urgency  of  self-despair,  and  renuncia- 
tion of  all  creature  hope,  he  exclaims,  "  Oh  that  I  knew  where  I  might 
find  him;"  and  "  Though  he  slay  me,  yet  will  I  trust  in  him."  In  pa- 
tience he  resolves  to  wait,  and  with  desire  to  "  look  again  towards  God's 
holy  temple."  "  I  will  wait  upon  the  Lord  that  hideth  himself  from 
the  house  of  Jacob,  and  I  will  look  for  him.'' 

It  is  one  thing,  dear  brethren,  to  be  conscious  of  distance  from  God, 
and  quite  another  thing  to  be  anxious  to  be  brought  near  to  him  by  the 
blood  of  Christ.  Conviction  of  guilt  and  misery  is  not  conversion.  It  is 
a  small  matter  to  feel  the  causes  or  occasions  of  complaint  or  of  alienation 
from  God,  but  not  so  to  be  in  earnest  to  have  them  removed.  What 
avails  it,  to  know  our  separation  from  God,  that  we  have  lost  his  favour, 
his  image,  the  light  of  his  countenance,  and  the  enjoyment  of  communion 
with  him,  unless  we  are  brought  to  this  desire  and  anxiety,  "  Oh  that  I 
knew  where  I  might  find  him  ?" 

Blessed  be  God,  we  have  not  to  prepare  this  enquiry  in  anxious  un- 
certainty. Wre  know  where  to  find  the  adorable  object  of  our  search 
"  God  is  in  Christ  reconciling  the  world  to  himself,  not  imputing  unto 
men  their  trespasses."  This  heavenly  message  is  full  of  mercy,  and 
fraught  with  the  richest  encouragement  to  the  humble  enquirer,  even  in 
the  darkest  periods  of  sorrow.  God  is  in  his  Word.  Here  he  reveals 
the  perfections  of  his  nature,  the  covenant  of  his  grace  and  love,  and 
especially  the  kindness  of  his  heart.  "  The  Lord,  the  Lord  God,  mer- 
ciful and  gracious,  long-suffering  and  slow  to  anger,  abundant  in  good- 
ness and  truth  ;  keeping  mercy  for  thousands,  forgiving  iniquity,  trans- 
gression, and  sin,  but  yet  will  by  no  means  clearing  the  guilty."  The 
words  of  God  are  spirit'and  life.  Search,  study,  and  hear  the  word  of  God 
with  the  purpose  and  desire  of  finding  Him,  and  you  will  find  "  His 
promises  sweet  to  your  taste,  yea  sweeter  than  honey  to  your  mouth." 


REV.    C.    C.    STEWART.  441 

God  is  seated  on  the  throne  of  grace ;  and  at  all  times,  in  all  places, 
this  throne  is  accessible.  "Oat  of  the  depths,"  said  David,  "have  I 
cried  unto  thee,  O  Lord  ;''  "  From  the  end  of  the  earth  will  I  cry  unto 
thee,  when  my  heart  is  overwhelmed."  Who  ever  did  this  in  vain? 
Draw  nigh  to  God  and  he  will  draw  nigh  to  you,  for  "  He  is  near  unto 
them  that  call  upon  him,  to  all  that  call  upon  him  in  truth."  Let  the 
desire  of  your  soul  be,  "  Lord,  to  whom  can  I  go  but  unto  thee,  thou 
alone  hast  the  words  of  eternal  life." 

III.  Our  text  is  the  language  of  holy  freedom.  From  the  studied 
effort  of  Job's  friends  to  fix  on  him  the  charge  of  hypocrisy,  and  to 
prove  that  his  afflictions  were  judgments  for  his  sins,  it  is  not  impos- 
sible that  in  order  to  vindicate  his  character,  he  might  refer,  in  our  text, 
in  a  way  of  appeal  to  God  concerning  his  integrity.  He  appeals  as  it 
were  from  the  unjust  censures  and  groundless  accusations  of  his  friends, 
who  would  not  listen  to  his  vindication  of  himself,  to  the  higher  tribunal 
of  the  Searcher  of  Hearts,  to  the  knowledge,  love,  faithfulness,  and 
mercy  of  God,  the  supreme  judge.  Though  he  had  much  to  say  in  favour 
of  his  own  integrity  before  man,  yet  he  by  no  means  rested  on  any  thing 
in  himself,  as  the  ground  of  his  justification  before  God.  He  feels  his 
inferiority  and  guilt  before  God,  and  cannot  speak  almost  before  him, 
lest  his  very  words  should  condemn  him.  He  is  like  a  lamb,  dumb  be- 
fore those  who  reproached  him  without  a  cause,  leaving  the  vindication 
of  his  character  in  the  hands  of  his  advocate  and  God.  He  is  more 
anxious  for  the  Divine  acquittal  than  for  the  vindication  of  his  charac- 
ter before  men.  His  language  at  any  rate  expresses  a  resolution  to 
avail  himself  of  the  privilege  of  approaching  the  Most  High  with  holy 
freedom  and  humble  confidence,  to  present  his  petition  and  request,  in 
a  suitable  manner,  and  to  support  it  with  weighty  arguments.  "  Oh 
that  I  might  be  permitted  to  come  even  to  his  seat"- — not  of  judgment 
but  of  grace — not  of  inflexible  justice,  but  of  sovereign  mercy — not  of 
stern  majesty,  but  of  friendly  communion.  It  is  language  significant 
of  the  true  penitent's  contrition,  deep  humility  and  conscious  vileness — 
yet  it  is  also  expressive  of  the  boldness  of  faith,  the  confidence  of  love, 
and  the  courage  of  self  despair.  This  is  not  the  resolution  of  a  mere 
formal  devotee,  of  one  satisfied  with  a  mere  external  service,  with  cold 
and  distant  addresses  to  God.  The  true  worshipper  must  come  "even 
to  his  seat." 

And  what  is  his  errand  there  ?  "I  would  order  my  cause  before 
him,  and  fill  my  mouth  with  arguments."  The  sinner's  cause  is  bad, 
but  not  desperate.  We  have  sinned,  but  we  may,  we  will  approach  the 
Father  of  Mercies,  with  holy  humility,  freedom, and  confidence,  for  "we 


442  FREE  CHURCH  PULPIT. 

have  an  advocate  with  the  Father,  Jesus  Christ  the  righteous  ;"  and  he 
is  the  propitiation  for  our  sins.  In  his  name,  therefore,  let  us  come  to 
our  heavenly  Father — "even  to  his  seat'' — and  we  may  "  ask  what  we 
will,  and  it  shall  be  done  unto  us." 

The  arguments  which  Job  would  use,  were  no  doubt  suited  to  his 
case,  and  such  as  applied  to  the  object  he  had  in  view.  All  the  bless- 
ings we  can  ask  in  prayer,  or,  as  guilty  sinners,  we  stand  in  need  of, 
from  God,  are  the  purchase  of  the  Redeemer's  death,  and  the  fruit  of 
his  intercession.  Let  us  plead  "these  at  the  throne  of  the  Majesty  on 
High,  and  our  argument  will  have  force,  and  our  plea  will  prove  suc- 
cessful. Do  we  want  the  pardon  of  sin  ?  let  us  plead  the  virtue  and 
sufficiency  of  the  blood  of  atonement  to  cleanse  from  all  sin,  and  the 
promise,  that  "none  who  come  to  Christ  shall  be  denied  ;"  let  us  look 
to  him  who  "  hath  finished  transgression,  made  an  end  of  sin,  and 
brought  in  everlasting  righteousness."  Do  we,  under  the  pangs  of  a 
guilty  conscience,  or  under  the  sense  of  the  curse  of  a  broken  law,  and 
the  anger  of  a  holy  God,  long  for  deliverance  from  that  curse,  for  peace 
of  conscience,  and  joy  in  the  favour  and  love  of  God  ;  then  let  us  plead 
the  fulness  and  freeness  of  Christ's  redemption,  as  fitted  to  deliver  the 
conscience  from  slavish  fear,  and  to  awaken  in  the  soul  the  love  of 
Christ,  as  the  powerful  spring  of  all  true  obedience.  If  brought  into 
despondency  or  despair  by  harassing  afflictions,  or  mental  fears,  the 
effects  of  departure  from  God,  let  not  the  backslider  discredit  or  mis- 
trust God's  faithfulness  or  gracious  promises,  "  I  will  heal  their  backslid- 
ing, and  I  will  love  them  freely."  "  I  do  earnestly  remember  him  still," 
but  let  him  without  delay  exert  the  little  life  that  remains,  and  cry, 
"  Oh  that  I  knew  where  I  might  find  him,  that  I  might  come  even  to 
his  seat !  The  honour  and  glory  of  God,  as  seen  in  the  cross  of  Jesus, 
are  arguments  so  powerful,  that  no  trembling  sinner  ever  used  them  in 
vain.  Plead  the  fulfilment  of  all  the  conditions  of  the  Covenant  of 
Grace;  plead  your  own  individual  interest  in  the  blessings  of  that 
well-ordered  and  sure  covenant ;  plead  the  merits  of  Christ's  righteous- 
ness, and  the  efficacy  of  his  blood,  and  the  Father  will  assuredly  satisfy 
you  with  his  goodness,  enrich  you  with  his  grace,  and  give  you  the 
spirit  of  adoption,  enabling  you  to  cry,  Abba,  Father. 

IV.  The  text  is  the  language  of  hope. 

How  little  hope  did  Job  entertain  or  expect  from  his  earthly  friends. 
They  proved  indeed  "miserable  comforters,"  "physicians  of  no  value." 
His  own  heart  "  knew  its'  bitterness,"  but  none  among  them  could  sym- 
pathize with  him,  or  afford  him  relief.  All  his  hopes  flowed  from 
another — an  Almighty  friend,   ver.  G.     Blessed  hope  !  that  keeps  the 


REV.   C.   C.    STEWART.  443 

soul  from  sinking  into  despair,  and  into  hell  itself.  Hope  in  God 
has  "strengthened"  the  believer  "  with  strength  in  his  soul,"  and  en- 
abled him  to  say,  "  Why  art  thou  cast  down,  oh  !  my  soul,  and  why  art 
thou  disquieted  in  me."     Hope  thou  in  God. 

This  hope  in  God  is  as  the  anchor  of  the  soul,  sure  and  stedfast ; 
entering  into  that  within  the  veil,  whither  the  forerunner  is  for  us  en- 
tered— even  Jesus.  With  what  confidence  may  the  trembling  soul 
come,  "even  to  God's  seat,''  order  his  cause,  and  plead  his  argumenti, 
when  it  rests  on  the  word  of  promise,  and  on  the  inviolable  faithfulness 
of  Jehovah,  and  on  the  complete  atonement,  and  all-prevalent  inter- 
cession of  his  Son  and  our  Saviour.  If  we  come  thus,  we  will  not  come 
in  vain,  and  it  will  not  be  long  before  the  saint  thus  longing  and  look- 
ing for  an  absent  Lord,  will  have  reason  to  join  in  the  song  of  the 
Church  of  old,  "  I  have  found  him  whom  my  soul  loveth."  Hope  is 
soon  turned  into  positive  enjoyment.  Those  who  thus  wait  on  God, 
and  hope  in  his  word,  will  not  be  disappointed.  Though  "  they  walk 
in  darkness,  and  have  no  light,  yet  let  them  trust  in  the  name  of  the 
Lord,  and  stay  upon  their  God.''  "  Then  shall  thy  light  break  forth 
as  the  morning,  and  thine  health  shall  spring  forth  speedily,''  "  thy 
light  shall  rise  in  obscurity,  and  thy  darkness  be  as  the  noon-day.'' 
Isa.  lviii.  8. 

O  !  trembling  afflicted  disciple,  be  no  longer  then  faithless,  but  be- 
lieving. God  is  not  far  away  from  any  of  us.  Nay,  he  is  more  willing 
to  receive  you,  than  you  are  to  come  to  him.  Cast  away  all  unworthy 
doubts  and  suspicions  regarding  a  gracious  God,  and  "  say  not  in  thine 
heart,  who  shall  ascend  into  heaven,  to  bring  Christ  down  from  above; 
or  who  shall  descend  into  the  deep,  to  bring  Christ  again  from  the  dead. 
For  the  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thine  heart,  the 
word  of  faith"  revealed  in  the  gospel.  Surely  it  cannot  be  for  lack  of 
knowledge  where  he  is  to  be  found,  so  much  as  for  want  of  will  to  go  to 
him,  that  you  have  not  already  found  him.  For  he  "  ivaits  to  be  gra- 
cious" to  every  troubled  soul,  and  "never  said,  to  any  of  the  seed  of 
Jacob,  Seek  me  in  vain.'' 

Are  you  labouring  under  heavy  and  sore  afflictions,  making  "  bitter 
complaints,''  and  feeling  the  "  stroke"  with  which  you  are  visited 
"  heavier  than  your  groaning  ?"  Oh  !  beware  of  giving  way  to  a  rebel- 
lious spirit,  as  if  God  were  chastening  you  beyond  your  deserts.  You 
cannot  discover  the  reasons  of  his  dealings  and  dispensations  now,  so 
full  of  bitterness  to  your  soul,  but  ere  long  light  will  spring  out  of  all 
this  darkness,  sweet  communion  out  of  the  lamented  absence  of  his  pre- 
sence, joy  out  of  deepest  grief.  A  new  song  will  be  put  into  your 
mouth  of  praise  and  thanksgiving,  and  you  will  be  enabled  to  say^ 


444  FREE    CHURCH    PULriT. 

"He  hath  led  me  by  a  right  way  unto  the  city  of  habitation."  God's 
providences  may  for  a  time  seem  to  run  counter  to  his  promises,  and  for 
a  season  "his  great  power"  may  seem  to  be  arrayed  against  you;  but 
he  will  make  you  to  "understand  the  reason  and  purposes  of  his  dispen- 
sations towards  you,  when  love  to  you,  and  the  advancement  of  his  own 
glory,  will  b&  discovered  as  the  springs  and  motives  of  all  his  dealings. 
Give  not  way  to^languor  in  your  affections,  coldness  in  your  desires, 
indifference  as  to  the  Lord's  presence  or  absence,  and  feebleness  of  faith, 
but  stir  up  your  languid  graces,  and  anew  return  to  God  with  all  your 
heart,  and  he  will  make  your  light  spring  up  as  the  noon-day,  for  at 
evening  time  it  shall  be  light.  Let  the  desires  of  your  soul  be  like 
David's,  "  panting  for  God,"  "When  shall  I  come  and  appear  before 
God,"  or  like  Job,  "*Oh  that  I  knew  where  I  might  find  him  ;"  and  you 
will  soon  be  able  to  say  with  the  spouse,  after  mourning  the  absence  of 
her  "  beloved,"  "  It  was  but  a  little  ere  I  found  him  whom  my  soul 
loveth,  I  held  him  and  would  not  let  him  go." 


(     445     ) 


LECTURE    XXVIII. 

THE    TRIAL    AND    TRIUMPH    AND    REWARD    OF    FAITH. 

BY  THE  REV.  GEORGE  LEWIS,  DUNDEE. 

"And  it  came  to  pass  after  these  things  that  God  did  tempt  Abraham,  and  said  unto  him, 
Abraham :  and  he  said,  Behold,  here  I  am.  And  he  said.  Take  now  thy  son,  thine  only  son 
Isaac,  whom  thou  lovest,  and  get  thee  into  the  land  of  Moriah  ;  and  offer  him  there  for  a 
burnt  offering  upon  one  of  the  mountains  which  I  will  tell  thee  of.  And  Abraham  rose  up 
early  in  the  morning,  and  saddled  his  ass,  and  took  two  of  his  young  men  with  him,  and 
Isaac  his  son,  and  clave  the  wood  fer  the  burnt-offering;,  and  rose  up,  and  went  unto  the 
place  of  which  God  had  told  him.  Then  on  the  third  day  Abraham  lifted  up  his  eyes,  and 
saw  the  place  afar  oft.  And  Abraham  said  unto  his  young  men.  Abide  ye  here  with  the  ass; 
and  I  and  the  lad  will  go  yonder  and  worship,  and  come  again  to  you/  And  Abraham  took 
the  wood  ef  the  burnt-offering,  and  laid  it  upon  Isaac  his  son  ;  and  he  took  the  fire  in 
his  hand,  and  a  knife;  and  they  went  both  of  them  together.  And  Isaac  spake  unto  Abra- 
ham his  father,  and  said.  My  father  :  and  he'said,  Here  am  I,  my  son  ;  and  he  said,  Behold,  the 
lire  and  the  wood,  but  where  is  the  lamb  for  a  burnt-offering.  And  Abraham  said.  Mv  son, 
God  will  provide  himself  a  lamb  for  a  burnt-offering:  so  they  went  both  of  them  together. 
And  they  came  to  the  place  which  God  had  told  him  of;  and'  Abraham  built  an  altar  there, 
and  laid  the  wood  in  order,  and  bound  Isaac  his  son,  and  laid  him  on  the  altar  upon  the 
wood.  And  Abraham  stretched  forth  his  hand,  and  took  the  knite  to  slay  his  son.  And  the 
angel  of  the  Lord  called  unto  him  out^of  heaven,  and  said,  Abraham  Abraham  :  he  said,  Here 
ami.  And  he  said,  lay  not  thine  hand  upon  the  lad,  neither  do  thou  any  thing  unto  him;  for  now 
I  know  that  thou  fearest  God,  seeiug  thou  hast  not  withheld  thy  son,  thine  only  son,  from  me 
And  Abraham  lifted  up  his  eyes,  and  looked,  and  behold  behind  him  a  ram  caught  in  a  thicket 
by  his  horns;  and  Abraham  went  and  took  the  ram,  and  offered  him  up  for  a  burnt-offering 
in  the  stead  of  his  sou.  And  Abraham  called  the  name  of  that  place  Jehovah  jireh  :  as  it  is 
said  to  this  day.  In  the  mount  of  the  Lord  it  shall  be  seen.  And  the  angel  of  the  Lord  call- 
ed unto  Abraham  out  of  heaven  the  second  time,  and  said,  By  myself  have  I  sworn,  saith 
the  Lord,  for  because  thou  hast  done  this  thing,  and  hast  not  withheld  thy  son,  thine  only 
son:  That  in  blessing  I  will  bless  thee,  and  in  multiplying  I  will  multiply  thy  seed  as  the 
stars  of  the  heaven,  and  as  the  sand  which  is  upon  the  sea  shore  ;  and  thy  seed  shall  posses* 
the  gate  of  his  enemies:  and  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed :  because 
thou  hast  obeyed  my  voice.  So  Abraham  returned  unto  his  young  men.  and  they  rose  up 
and  went  together  to  Beersheba;  and  Abraham  dwelt  at  Beersheba." — Gen.  xxii.  1-19. 

"  By  faith  Abraham,  when  he  was  called  to  go  out  into  a  place  which  he  should  after  re- 
ceive for  an  inheritance,  obeyed;  and  he  went  out,  not  knowing  whether  he  went.  By  faith 
Abraham,  when  he  was  tried,  offered  up  Isaac;  and  he  that  had  received  the  promises  of- 
fered up  his  only  begotten  son;  of  whom  it  was  said,  that  in  Isaac  shall  thy  seed  be  called. 
Accounting  that  God  was  able  to  raise  him  up  even  from  the  dead;  from  whence  alto  he 
received  him  in  a  figure."— Heb.  xi.8, 17-19. 

This  is  not  the  first  occasion  on  which  God  did  tempt,  or,  as  it  means, 
try  Abraham. 

The  call  to  leave  his  country,  and  kindred,  and  father's  house,  to  go 
to  a  land  that  he  would  show  him,  was  his  first  trial,  and  that  call  he 
promptly  obeyed,  not  knowing  whither  he  went. 

It  was  another  trial  of  his  faith  to  promise  him  the  land  of 
Canaan  to  his  seed,  yet  to  keep  him  all  his  life  a  wanderer,  giving  him 
no  inheritance,  no,  not  so  much  as  to  set  his  foot  on  :  where  his  descen- 
dants were  to  have  all,  to  grant  him  nothing  but  promises.  Yea,  he 
must  purchase  a  grave  for  his  Sarah  in  the  land  where  his  descendants 
No.  142.— Lec.  28.  vol.  in. 


446  FREE  CHURCH  PULPIT. 

were  to  be  numerous  as  the  stars  of  heaven,  and  as  the  sands  on  the 
sea-shore. 

It  was  a  still  more  severe  trial  of  the  patriarch's  faith,  to  give  him 
the  promise  of  great  posterity  while  he  was  yet  childless.  To  promise 
him  a  son  and  heir,  through  whom  the  promise  of  a  numerous  jjosterity 
was  to  be  begun  to  be  realised  ;  yet,  though  seventy  years  old,  to  de- 
lay its  fulfilment.  To  renew  from  time  to  time  this  promise  ;  yet  still 
to  defer  its  accomplishment.  To  suffer  the  patriarch  to  grow  old,  while 
it  still  remained  unfulfilled ;  and,  only  after  twenty  years  of  hope  de- 
ferred, of  anxiety  and  solicitude,  when  the  hopes  of  nature  had 
died  away,  to  grant  at  length  only  the  first  pledge  and  earnest  of  all  his 
promises. 

But  the  promise  of  a  son  so  long  deferred  and  at  length  fulfilled,  is 
fulfilled  only  to  be  again  made  the  subject  of  a  trial  of  faith  more  stern 
and  severe  than  aught  'he  had  yet  passed  through,  conveyed  in  the 
command,  "Take  now  thy  son,  thine  only  son  Isaac,  v/hom  thou  lovest, 
and  offer  him  for  a  burnt- offering  on  a  mountain  that  I  will  tell  thee 
of."  In  these  words  there  is  no  hiding  of  a  dark  deed  in  darker  words, 
no  softening  or  concealing  the  terrible  nature  of  the  act  of  faith  to  which 
he  is  called — all  the  circumstances  that  most  endeared  Isaac,  are  fully  ex- 
pressed. "  His  son,"  "  his  only  son,"  "  his  Isaac,"  "  whom  he  loved,"  is 
to  be  the  victim,  and  himself  the  executioner.  Isaac  was  not  only  the  child 
of  many  prayers  and  promises,  of  prayers  offered  up  through  twenty 
long  years,  and  promises  often  renewed  and  still  delayed.  To  twenty 
years  of  hope  deferred,  had  now  been  added  twenty  years  of  fond  and 
endeared  possession.  Isaac  was  now  advancing  to  manhood,  and  had 
been  spared  long  enough  to  his  father  to  have  become  the  object  of 
his  deepest,  as  well  as  his  tenderest  affection.  But  not  only,  as 
a  parent,  were  all  his  feelings  bound  up  in  his  son  ;  his  hopes  as  a 
believer  centred  in  Isaac.  All  the  promises  of  God,  as  well  as  his  own 
natural  affections,  were  bound  up  in  the  same  bundle  with  the  lad's 
life.  Isaac  was  a  link  in  the  chain  of  events,  for  the  fulfilment  of 
which  the  truth  of  God  was  pledged.  His  birth  had  been  a  step  in 
the  accomplishment  of  those  promises  of  a  numerous  posterity  that 
should  possess  Canaan,  and  in  whom  all  the  families  of  the  earth  should 
be  blessed.  Yet,  despite  of  all  these  accumulated  circumstances,  whicli  set 
in  array  against  this  strange  command  all  the  feelings  of  the  man  and 
the  parent,  and  even  the  hopes  of  the  believer,  such  was  the  unshaken 
confidence  of  the  patriarch  in  the  power  and  faithfulness  of  God,  that  he 
rises  up  early  in  the  morning  and  prepares  to  obey. 

Nothing  is  more  characteristic  of  a  great  and  decided  character,  acting 
upon  clear  views  and  strong  feelings  of  duty,  than  the  prompt  obedience 


REV.  G.  LEWIS.  447 

of  the  Patriarch.  Here  is  no  appearance  of  hesitation — no  consultation 
with  friends — no  hint  of  any  communication  even  with  the  mother  of 
Isaac.  The  morning  in  which  he  receives  the  command,  he  oheys.  To 
have  hesitated  in  such  a  case,  would  indeed  only  have  been  gaining 
time  to  render  obedience  more  difficult,  perhaps  impossible.  His  wife, 
his  household,  even  his  bond-servants,  might  have  arisen  and  delivered 
Isaac  by  persuasion  or  by  force. 

In  a  command  so  plain,  to  have  delayed  even  for  the  sake  of  delibera- 
tion, would  have  argued  the  want  of  strong  faith,  and  the  delay  might 
have  altogether  unmanned  him.  Those  around  would  have  discovered 
in  his  strange  and  altered  demeanour  that  something  lay  heavy  at  his 
heart — his  looks  of  abstraction,  his  ill-disguised  sorrow  and  anguish— 
the  troubles  of  a  mind  disturbed  by  contending  feelings,  and  working  in 
the  looks  and  gestures  of  one  at  other  times  of  a  firm  and  constant  spi- 
rit, would  have  betra^w  the  inward  secret  of  his  soul.  But  even  could 
he  have  succeeded  in  disguising  his  feelings,  yet  never  would  his  obli- 
gations to  obey  God  have  appeared  clearer  and  more  forcible,  by  plung- 
ing into  the  depths  of  his  own  troubled  spirit.  He  might  have  sat,  like 
Job,  seven  days  and  seven  nights  upon  the  ground,  musing  upon  the 
strange  command,  but  the  more  he  thought  upon  it,  the  more  he  would 
be  perplexed.  Xot  all  the  wise  men  in  the  East  could  have  helped  the 
Patriarch  to  clearer  views  of  the  part  which,  as  a  good  man,  he  ought 
to  act.  Never  would  his  sentiments  have  been  more  just,  or  his  resor- 
lutions  stronger,  than  at  the  very  moment  of  receiving  the  command. 

But  though  Abraham  instantly  obeyed,  yet  it  was  the  third  day  ere 
he  lifted  up  his  eyes  and  saw  the  place  afar  off,  where  Isaac  was  to  be 
offered.     Here  is  another  remarkable  circumstance  in  this  trial  of  faith. 

Let  no  one  say  that  he  acted  rashly  and  precipitately,  under  some 
sudden  and  uncontrollable  impulse.  The  long  journey  of  three  days  to 
the  Mount  sufficiently  proves  that  he  proceeded  to  his  purpose  with  a 
full  view  of  the  nature  of  the  action,  and  a  calm  and  settled  conviction 
of  duty  ;  and  though  his  resolution  was  instantly  taken,  it  was  not 
taken  in  ignorance  or  under  any  delusion. 

The  interval  between  the  first  conception  and  the  final  execution  of 
a  terrible  act  of  duty,  is  the  severest  probation  to  which  the  human  heart 
can  be  put.  Dttring  the  hours  and  days  that  elapse,  the  mind  can  find 
no  resting-place  on  any  but  the  all-absorbing  subject ;  or  if  diverted  for 
a  little,  it  is  only  to  return  with  greater  violence  and  intensity.  The 
interval  is  as  a  dark  and  troubled  dream,  in  which  the  mind,  so  far  from 
gaiuiug  in  calmness,  determination,  and  energy,  becomes  only  the  more 
confused  and  unsettled.  The  anticipation  becomes  many  times  worse 
than  the  reality,  and  instead  of  onlv  once  suffering  the  evils  to  which  wo 


448  FREE  CHURCH  PULPIT. 

look  forward,  we  suffer  thera  many  times  in  the  imagination  of  unreal 
terrors. 

During  the  three  clays  that  elapsed  between  the  issuing  of  the  Divine 
command  and  its  final  execution,  Abraham  journeyed  with  his  son  by  his 
side.  He  looked  on  his  son  as  one  under  sentence  of  death,  and  himself 
the  appointed  executioner  of  the  sentence.  He  listened  to  his  innocent 
conversation,  which  betrayed  a  profound  ignorance  of  the  real  objects 
of  the  journey.  He  beheld  his  unsuspecting  countenance,  which  pleaded 
strongly  against  the  deed.  Every  step  only  seemed  to  present  the  mo- 
tives to  disobedience  more  strongly  before  the  patriarch's  mind,  to  raise 
more  doubts  and  difficulties,  and,  if  possible,  to  overthrow  his  first  reso- 
lutions. It  must  have  been  truly  a  silent  and  solemn  journey  in  which 
but  one  subject  could  occupy  the  father's  mind,  but  one  feeling  fill  his 
heart.  Yet  the  Patriarch  bore  up  throughout  this  dreary  interval.  No 
temptation,  no  delay,  could  shake  his  constant  soul.  He  never  swerves, 
and,  on  the  third  day,  as  on  the  first,  is  still  ready  to  obey. 

Having  seen  the  place  of  sacrifice  afar  off,  Abraham  left  the  young 
men,  and,  accompanied  by  Isaac,  who  bore  the  wood  for  the  sacrifice 
— a  lively  type  of  our  blessed  Redeemer  bearing  his  cross — he  proceeded 
to  the  appointed  spot.  Nothing  could  be  more  affecting,  nothing 
more  trying  to  Abraham,  than  the  brief  conversation  which  now  ensues 
between  the  Father  and  the  son;  ver.  7,  8,  "  And  Isaac  spake  unto 
Abraham  his  father,  and  said,  My  father  ;  and  he  said,  Here  am  I,  my 
son  ;  and  he  said,  Behold  the  Jire  and  the  wood,  but  where  is  the  lamb 
for  a  burnt  offering  ?  And  Abraham  said,  My  son,  God  will  provide 
himself  a  lamb  for  a  burnt  offering  ?"  This  simple  and  natural  ques- 
tion was  fitted  to  revive  the  struggle  of  parental  affection,  and  to 
throw  fresh  obstacles  in  the  way  of  obedience.  A  full  heart  requires 
only  a  drop  more  to  overflow ;  and  if  anything  could  at  that  moment 
bring  a  gush  of  inexpressible  tenderness  into  the  patriarch's  heart,  it 
was  the  simple  and  unsuspecting  question  of  the  victim,  "  My  father, 
where  is  the  lamb  for  a  burnt  offering?" 

On  the  last  scene  of  Abraham's  trial,  when  he  came  to  lay  his  son 
upon  the  altar,  and  to  bind  him  as  the  victim  to  be  offered,  the  sacred  his- 
torian is  brief  and  reserved — indulges  no  sentiment,  and  gives  us  no  picture 
of  parental  grief  and  agony.  Such  is  the  perfect  delicacy  of  the  sacred 
narrative,  that  there  is  no  exhibition  of  the  patriarch  engaged  in  this  last 
scene  of  his  trial — no  description  of  the  struggles  of  parental  affection 
and  severe  duty.  Still  less  is  said  of  Isaac's  wondrous  submission, 
though  of  age  to  have  successfully  resisted — a  submission  not  less  won- 
derful than  his  father's.  The  fact  is  stated — nothing  more — and  left  to 
Our  general  conceptions. 


REV.   O.    LEWIS.  449 

"Abraham  built  an  altar  to  the  Lord,  and  laid  the  wood  in  order,  and 
bound  Isaac  his  son,  and  laid  him  on  the  altar  upon  the  wood  ;  and  Abra- 
ham stretched  forth  his  hand,  and  took  the  knife  to  slay  his  son.'' 

Abraham  had  now  done  enough.  The  strongest  temptation  had  as- 
sailed him  in  vain.  He  preferred  obeying  God  to  every  earthly  consi- 
deration. By  his  obedience,  his  faith  was  justified.  In  leaving  his  coun- 
try and  kindred  at  the  Divine  call,  he  showed  a  strong  faith.  In  conti- 
nuing so  many  years  to  hope,  even  against  hope,  for  the  fulfilment  of  the 
promise  of  a  son,  he  showed  that  no  time  nor  delay  could  extinguish  his 
trust  in  God.  But  in  this  surrender  of  his  only  son — his  beloved  Isaac 
— his  faith  rose  above  the  stature  of  the  sons  of  men. 

God  delights  not  in  bloody  rites,  but  in  the  oifering  of  faith.  He 
desired  not  the  patriarch's  son,  but  the  patriarch's  heart,  and  he  has  got 
it.  The  hand  of  Abraham  is  therefore  stayed  in  the  act.  The  angel 
Jehovah  appeared  out  of  heaven,  and  said,  "Abraham,  Abraham;  and 
he  said,  here  am  I.  And  he  said,  lay  not  thine  hand  upon  the  lad,  nei- 
ther do  thou  any  thing  unto  him  ;  for  now  I  know  that  thou  fearest  God, 
seeing  thou  hast  not  withheld  thy  son,  thine  only  son,  from  me." 

Let  us  now  enquire  into  the  nature  of  that  faith,  and  of  those  hopes 
which  carried  the  patriarch  through  this  trial. 

Turn  to  Heb.  xi.  17,  "  By  faith  Abraham,  when  he  was  tried,  offered 
up  Isaac,  accounting  that  God  was  able  to  raise  him  up,  even  from  the 
dead." 

God  had  promised,  "  That  in  Isaac  his  seed  would  be  called.''  Gen. 
xxi.  12.  It  was  hard,  indeed,  to  reconcile  the  singular  command  to  of- 
fer up  Isaac  with  this  promise.  They  seemed  totally  irreconcileable — 
as  opposite  as  life  and  death  ;  but  the  veracity  of  God  was  not  to  be  sha- 
ken by  the  impossibilities  of  men.  The  command  seemed  naturally 
to  annihilate  all  hope  through  Isaac,  yet  Abraham  hoped,  even  against 
hope.  As  before,  in  looking  at  the  Divine  promise  of  a  son,  he  re- 
garded not  his  old  age  ;  so  now,  in  looking  at  the  promise,  that  in 
Isaac,  this  very  Isaac,  his  seed  would  be  called,  and  that  in  him  all  the 
nations  of  the  earth  should  be  blessed,  he  regarded  not  the  natural  impro- 
bability of  its  being  through  a  son,  whom  he  was  commanded  to  put  to 
death  ;  but  with  a  firm  heart  obeyed  the  Divine  command,  believing  that 
to  God  it  was  not  impossible  to  raise  even  the  dead.  This  accounts  for 
the  declaration  of  Abraham  to  his  servants,  Yerse  5,  "Abide  ye  here 
with  the  ass,  and  I  and  the  lad  will  go  yonder  and  worship,  and  come 
again  to  you."'  He  believed  that  he  would  return  again  to  the  young 
men,  accompanied  by  his  son,  and  therefore  there  was  no  prevarication 
in  saying  so;  on  the  contrary,  it  was  the  calm  expression  of  his  assured 
faith  that  his  son,  though  put  to  death,  would  come  alivo  again.    Had  it 


450  FREE  CHURCH  PULPIT. 

not  been  said,  that  in  Isaac  his  seed  would  be  called,  then  Abraham  might 
have  looked  for  another  Isaac  in  his  [age,  in  whom  the  promise  would 
be  realized  ;  but  the  specific  promise,  "  in  Isaac/'  this  very  Isaac,  pledged 
the  truth  and  faithfulness  of  God,  and  rendered  it  impossible  for  Abraham  to 
despair  of  his  son's  resurrection,  without  quitting  his  hold  on  all  the  Divine 
promises  of  a  Saviour,  bound  up,  as  they  were,  in  the  same  bundle  of  life. 
Abraham  looked  to  the  promise,  and  there  he  saw  plainly  recorded,  Isaac 
among  the  living  ;  he  looked  to  the  command,  and  there  he  saw  as  plainly 
recorded,  Isaac  amongst  the  dead.  God  could  not  lie  ;  yet  neither  could 
a  dead  man  be  the  progenitor  of  the  promised  Messiah,  the  hope  of  all 
nations,  and  the  glory  of  his  people  Israel.  Was  Isaac,  then,  to  be  slain 
—his  blood  poured  around  the  altar — his  body  given  to  the  flames — and 
its  elements  scattered  to  the  four  winds — nothing  remaining,  save  the 
ashes  of  the  altar  ?  Yes  .'  But  Abraham  could  look  at  death  undis- 
mayed, because  of  his  hope  of  the  resurrection  of  his  beloved  Isaac  that 
was  to  follow.  He  who  gave  him  a  living  son,  could  and  would  restore 
to  him  a  living  son — gather  from  the  air,  the  fire,  and  the  earth,  his  re- 
mains, and  present  him  anew  with  his  very  Isaac,  raised  up,  and  re-em- 
bodied from  the  ashes  of  the  altar. 

Let  us  learn,  from  the  nature  of  Abraham's] faith  and  hopes,  the  faith 
and  hopes  that  should  animate  every  true  believer. 

To  see  no  way  within  the  range  of  our  experience,  in  which  the  pro- 
mises of  God  can  be  fulfilled,  yet  to  believe  that  God  will  certainly  fulfil 
them  in  his  own  way,  and  in  his  own  time,  is  the  character  of  genuine 
trust  in  God. 

A  child  is  led  by  its  parents  into  a  workman's  shop — he  is  shown  a 
rude  ^lock  of  wood  or  iron,  and  told  that  out  of  it  will  be  formed  a 
curious  piece  of  work.  He  believes,  though  he  knows  nothing  whatever 
of  the  skill  by  which  so  great  a  change  will  be  effected  ;  and  on  return- 
ing, after  many  days,  finds  the  shapeless  mass  converted  into  a  beautiful 
and  useful  invention. 

At  another  time,  the  same  child  is  led  into  a  garden,  and  shown  a 
■mail  seed,  and  told  that  from  it  will  spring  a  majestic  tree,  in  which 
the  birds  of  the  air  may  lodge.  He  believes  this  also,  though  neither 
he  nor  his  instructors  can  tell  the  secret  of  vegetable  life,  or  explain  the 
wonders  of  vegetable  expansion. 

But,  to  draw  the  parallel  still  closer  to  the  Christian. 

There  are  not  a  few  of  our  race  born  blind,  shut  out  for  ever 
from  the  attainment  of  knowledge  by  one  source,  and  that  the  great- 
est. The  man  born  blind,  is  led  by  the  hand  of  affection  to  en- 
joy the  rays  of  that  summer  sun  which  he  can  never  behold.  He  is 
told,  that  the  source  of  that  genial  warmth,  which  he  feels  is  not  only 


REV.  G.  LEWIS.  401 

infinitely  greater  than  the  household  fire  by  which  he  spends  the  win- 
ter, but  that  it  is  the  greatest  and  most  glorious  of  all  created  objects 
— at  whose  return  every  living  creature  rejoices,  and  in  whose  absence 
creation  is  a  universal  blank.  What  notions  can  the  man  born  blind 
form  of  these  wonders  ?  What  idea  can  he  have,  after  all  our  ex- 
planations of  the  glories  of  the  firmament  ?  How  many  contradictions 
and  impossibilities  will  suggest  themselves  to  hie  limited  imagination, 
did  he  give  way  to  his  own  independent  speculations  ?  But  the  blind 
believe  in  those  that  see  as  children  in  their  parents,  and  leaning  upon 
the  superior  endowments  of  their  fellows,  are  introduced  by  faith  into  the 
world  of  sight. 

Similar,  but  a  Divine  gift,  is  the  faith  that  realizes  things  spiritual 
and  eternal.  Having  settled  in  our  minds  that  the  Bible  is  truth  with- 
out mixture  of  error,  having  God  for  its  author,  and  salvation  for  its  end, 
we  go  to  that  Word,  .and  there  finding  it  declared  that  God  in  very 
deed  dwelt  amongst  men  ;  that  the  Divine  was  united  to  the  human 
nature  in  the  person  of  Jesus  Christ ;  that  Christ  lived  on  earth  as 
never  man  lived,  taught  as  never  man  taught,  and  died  as  never  man 
died,  a  sacrifice  for  sin  ;  we  refuse  not  faith  in  this  mystery  until 
God  lay  before  us  the  result  of  that  mysterious  union  of  God  and 
man,  which  is  the  ground  and  pillar  of  gospel  truth ;  but  knowing 
that  we  are  reading  the  Divine  Word,  and  receiving  intelligence 
of  things  above  and  beyond  the  sphere  of  our  knowledge,  we  think  it 
not  more  reasonable  in  the  child  to  learn  in  silent  reverence  of  its  pa- 
rents, or  in  the  blind  man  to  be  taught  of  the  seeing,  than  in  short- 
sighted man  to  learn  in  reverence  of  his  Maker.  We  accept  the 
intelligence  of  "  God  manifest  in  the  flesh''  with  a  joyful  heart,  and 
upon  this  only  sure  foundation,  build  for  eternity. 

So  the  believer  in  affliction  goes  to  his  Bible,  and  there  he  finds  it 
recorded,  that  "  whom  God  loveth  he  chasteneth,  and  scourgeth  every 
son  whom  he  receiveth."'  That  he  chuses  his  people  in  the  furnace,  and 
keeps  them  there  until  he  has  proved  and  refined  them,  opened  their 
ear  to  instruction,  subdued  their  pride  and  obstinacy,  made  them  to 
know  themselves,  and  delivered  them  from  the  bondage  of  many  an  old 
and  rooted  sin.  On  these  promises  the  afflicted  soul  fastens,  and  though 
we  may  not  presently  see  our  need  of  this  affliction,  yet,  believing  that 
all  is  in  the  hand  of  infinite  goodness  and  wisdom,  we  are  enabled  to 
count  our  afflictions  light  by  weighing  them  in  the  scales  of  eternity ; 
yea,  to  take  comfort,  and  in  patience  to  possess  our  souls  in  the  full 
assurance  that  all  is  well  and  wisely  arranged,  and  that  the  day  of  ad- 
versity is  set  over  against  the  day  of  prosperity,  that  the  believer  may 
be  wanting  in  nothing  to  fit  and  prepare  him  for  his  eternal  home. 


452  FREE  CHURCH  PULPIT. 

Again,  the  Christian  goes  to  the  Scriptures,  and  there  he  finds  it  re- 
corded, that  after  death  cometh  the  resurrection  of  the  dead,  when  all 
that  are  in  their  graves  shall  hear  the  voice  of  the  Son  of  Man.  What 
though  he  cannot  conceive  how,  after  the  dissolution  of  all  its  parts, 
the  materials  of  his  body  shall  be  again  reassembled  and  fashioned  into 
the  bones,  and  sinews,  and  complex  framework  of  a  man  !  What  though 
to  him  it  be  a  perfect  mystery  how  the  dry  bones  shall  be  again  made 
to  live,  again  covered  with  flesh,  again  present  the  features  of  breath- 
ing, health,  and  beauty — again  be  the  abode  of  the  rational  and  sentient 
soul!  Yet  he  firmly  believes  that  "his  Redeemer  liveth,  and  that  he 
shall  stand  on  the  latter  day  on  the  earth,  and  though  worms  destroy  hia 
body,  yet  in  his  flesh  shall  he  see  God.  He  shall  see  him  for  himself, 
and  his  eyes  shall  behold  him  and  not  another." 

What  so  improbable  to  the  eye  of  sense,  as  that  the  friend  we  convey  in 
sorrow  to  the  silence  of  the  grave,  whose  portion  seems  for  ever  to  be  dark- 
ness and  desolation,  who  is  soon  lost  to  memory  as  to  sight,  and  whose 
place  on  earth  shall  quickly  become  unknown — will  yet  awake  from  his 
long  sleep  of  ages,  and  be  again  a  living,  thinking,  and  immortal  being  ! 
Yet  this  is  what  Abraham  believed,  though  he  saw  not  how  the  dead 
body  of  his  beloved  son  could  be  again  re-animated.  This  is  what  the 
dying  believer  firmly  relies  upon,  what  the  infirmities  of  age  only 
strengthens  ;  and  though  the  outward  man  perish,  day  by  day,  yet, 
amidst  the  sinking  of  nature  he  cherishes  a  hope  full  of  immortality. 
Not  so  certainly  will  the  workman  shape  his  rude  block  of  wood  into  a 
beautiful  cabinet,  or  nature  out  of  a  small  seed  rear  a  spreading  tree, 
or  the  dark  and  putrid  soil,  after  the  cold  and  torpor  of  winter,  give 
forth  the  beauties  of  spring,  and  the  abundance  of  harvest — as  God 
will  cause  our  dead  bones  to  live,  reunite  our  souls  to  our  bodies,  and 
death  shall  be  followed  by  the  resurrection  from  the  dead  and  a  glorious 
immortality.  Let  us  not  then  stagger  at  any  of  the  doctrines  or 
promises  of  God,  however  improbable.  While  the  man  of  the  world 
says  what  I  see  I  believe,  it  is  ours  to  believe  though  we  see  not ; 
yea,  to  believe  in  Him,  whom  having  not  seen  we  yet  love.  The  man 
of  the  world  cries — 

Live  while  you  live, 

And  seize  the  pleasures  of  the  present  day ; 
Live  while  j'ou  live,  the  sacred  prophet  cries, 
And  give  to  God  each  moment  as  it  flies. 

The  man  of  the  world  exclaims — While  I  live  there  is  hope.  The  dying 
believer  exclaims — Dying  I  have  hope ;  yea,  the  day  of  death  is  my 
birth-day  to  immortality. 

Once  more,  let  us  consider  the  reward  of  Abraham's  faith. 


REV.  G.  LEWIS.  453 

The  sacrifice  of  Isaac  was  something  more  than  the  trial  of  Abraham's 
faith.  To  Abraham  and  to  all  the  world  of  ancient  believers,  it  was  a 
picture  of  coming  events.  Every  part  of  the  transaction,  from  the  morn- 
ing on  which  he  arose  until  the  moment  when  he  offered  up  the  ram 
caught  in  the  thicket — the  substitute  for  his  Isaac — presents  some  feature 
of  the  great  sacrifice  for  sin,  some  part  of  the  work  of  redeeming  love. 
Abraham  represented  God  the  Father,  who  2000  years  after  gave  his  be- 
beloved  Son  a  sacrifice  for  sin,  and  Isaac,  the  Son  cf  God,  who  willingly 
surrendered  himself  to  become  the  substitute  and  sin-offering  for  the 
guilty.  The  three  days  of  that  journey  in  which  Abraham  looked  on 
his  son  as  one  under  sentence  of  death,  represented  the  three  days  during 
which  our  Saviour  was  under  the  power  of  the  grave.  The  altar  on 
which  Isaac  was  laid,  represented  the  cross,  the  fire  and  the  knife  set 
forth  the  justice  of  God  due  to  our  sins,  until  the  moment  when  Isaac, 
about  to  become  a  perfect  type  of  Christ,  by  the  shedding  of  his  blood, 
the  type  changed,  and  Isaac,  delivered  from  his  bonds  ;  the  ram  sub- 
stituted in  his  stead,  became  the  type  of  Christ,  and  Isaac,  of  the  sinner 
set  free.  Behold  then  a  heart-affecting  picture  presented  on  Moriah's 
top  to  the  eye  of  faith  of  a  suffering  Redeemer  !  Here,  in  the  words 
of  our  Lord,  Abraham  saw  "  my  day  afar  off,  and  rejoiced."  He 
learned  to  look  through  Isaac  to  Christ,  and  Moriah  became  a  ladder 
to  mount  to  heaven,  a  telescope  to  bring  his  Saviour  very  near  to  his 
soul.  On  Abraham  and  Isaac's  heart  were  engraved  deeper  than  before 
the  hopes  of  a  coming  Saviour,  and  thenceforth  they  became  more 
than  ever  waiters  for  the  salvation  of  their  Saviour  God.  Abraham  to 
his  dying  hour  would  delight  to  converse  with  his  son  of  that  won- 
drous type,  and  the  greater  wonders  that  it  not  only  foretold  but  fore- 
shewed  ;  and  ere  he  descended  the  Mount,  he  received  anew  the  spiri- 
tual promise  of  Christ,  "  In  thee  shall  the  families  of  the  earth  be 
blessed." 

For  the  confirmation  of  our  faith,  on  whom  the  latter  days  of  the 
Church  are  come,  these  things  are  recorded,  that  in  this  typical 
action  we  may  learn  not  only  the  nature  of  saving  faith,  but  behold 
with  livelier  hearts  the  great  object  of  saving  faith,  the  Lamb  of  God 
who  taketh  away  the  sins  of  the  world,  set  forth  from  the  beginning 
as  the  only  Saviour.  These  things  also  teach  us  that  whom  God  calls 
to  sacrifice  and  self-denial  for  his  sake,  in  the  act  of  self-sacrifice  they 
will  get  a  nearer  and  a  clearer  sight  of  Christ.  Him  that  was  afar  off 
by  reason  of  faith's  weakness,  will  in  the  day  of  trial  be  brought  near ; 
for  never  yet  did  God  call  any  of  his  people  to  fight  with  some  lion 
of  a  temptation,  or  endure  some  lion-like  trial,  but  he  found,  as  John 
Bunyan  says,  "honey  in  the  carcase  of  the  dead  lion." 


(     454     ) 


LECTUBE   XXIX. 


THE  LEPER  DRAWING  FORTH  THE  SAVIOUR  S  GRACE. 

BY  THE  REV.  ANDREW  A.  BONAR,  COLLACE. 

"And  there  came  a  leper  to  him,  beseeching  him,  and  kneeling  down  tn  him,  and  saying 
unto  him,  if  thou  wilt,  thou  canst  make  me  clean  And  Jesus. moved  with  compassion,  put 
forth  his  hand  and  touched  him,  and  saith  unto  him,  I  will,  be  thou  clean.  And  as  soonjias 
he  had  spoken,  immediately  the  leprosy  departed  from  him  and  he  was  cleansed.  And  he 
straitly  charged  him,  and  forthwith  sent  him  away,  and  saith  unto  him,  see  th  u  say  nothing 
to  any  man;  but  go  thy  way,  show  thyself  to  the  priest,  and  offer  for  thy  cleansing  those 
things  which  Moses  commanded,  for  ii  testimony  unto  them.  Hut  he  went  out,  and  began  to 
publish  it  much. and  to  blaze  abroad  the  matter,  insomuch  that  Jesus  could  no  more  openly 
enter  into  the  city,  but  was  without  in  desert  places.  And  they  came  to  him  from  every 
quarter.— Hakk  i.  40  43. 

Our  Lord  was  at  this  time  sowing  the  seed  of  the  kingdom  in  Gali- 
lee, visiting  its  towns  and  its  villages.  In  the  midst  of  a  country  vil- 
lage, or  at  the  market-place  of  a  larger  town,  he  often  stood  among 
the  people;  the  true  Wisdom  lifted  up  her  voice  (Prov.  viii.  1,  3),  pro- 
claiming life  to  the  sons  of  men. 

On  one  of  these  occasions  he  was  met  by  a  leper  ;  or  rather,  it  seems, 
he  was  interrupted  by  the  unexpected  visit  of  a  man  all  white  with 
leprosy.  The  Evangelist  Luke  (v.  12)  speaks  of  the  occurrence  as 
taking  place  in  one  of  the  towns.  If  so,  the  case  was  altogether 
remarkable;  for,  according  to  the  ancient  law  that  shut  out  the  leper 
from  the  camp,  no  one  in  that  state  was  allowed  to  enter  the  gates  of 
any  city.  Like  the  four  unhappy  men  (2  Kings  vii.  3),  the  leprous 
person  might  come  up  to  the  gate,  but  must  not  enter.  In  the  case  before 
us,  however,  the  man's  misery  and  earnestness  appear  to  have  led  to  a 
perilous  experiment.  Persuaded  of  the  Lord's  power  to  heal,  longing  to 
to  put  it  to  the  test,  almost  sure,  also,  from  rumours  that  had  gone  abroad, 
that  his  willingness  might  embrace  such  a  case  as  his,  the  man  will  ven- 
ture to  do  this  new  thing — he  will  come  in  all  his  leprosy  into  the  city  ! 
He  will  rush  along,  and  ere  ever  the  angry  people  have  had  time  to  re- 
cover from  their  astonishment  at  the  boldness  of  the  leprous  man,  he 
hopes  to  find  himself  cured  and  whole  at  the  feet  of  Jesus.  There  was 
both  daring  and  doubting  in  his  action.  He  is  like  Esther  venturing  into 
the  presence  of  the  king,  "  If  I  perish,  I  perish." 


REV.    A.    A.    BONAR.  455 

What  a  lively  picture  of  a  soul  awakened  to  true  anxiety  for  salva- 
tion !  O  to  see  many  such  in  our  day  !  O  to  see  the  "  kingdom  of  hea- 
ven thus  taken  by  violence." 

The  earnestness  of  the  man  is  seen  yet  farther  in  his  manner.  He 
" knelt''  before  the  Lord,  and  next  "fell  on  his  face''  (Luke  v.  12)  ; 
his  attitudes  giving  emphasis  to  his  words.  Even  as  our  Master 
himself,  when  clothed  with  our  leprosy,  in  the  garden  of  Gethse- 
mane,  first  fell  on  his  knees  before  his  Father,  and  then  prostrate  on 
hi3  face  as  his  agony  increased. 

He  "besought"  Jesus  —  he  addressed  moving  cries  to  him,  and 
this  was  the  burden  of  them  all,  "  If  thou  wilt,  thou  canst  make 
me  clean  !''  He  has  some  fear,  some  doubt,  some  secret  dread  lest  the 
Lord  should  see  reasons  for  withholding  the  exercise  of  his  power  ;  but 
still  he  has  great  faith.  He  does  not,  like  Martha,  consider  Christ's 
power  as  needing  to  be  sought  from  God  (John  xi.  22)  ;  he  believes  the 
power  to  be  lodged  already  in  Christ's  jierson  ;  he  believes,  too,  it  is 
power  so  great,  that  it  can  reach  his  case.  Yet,  let  it  be  remembered, 
up  to  this  time,  there  had  not  occurred  any  case  of  leprosy  cured.  As 
yet,  Jesus  had  not,  so  far  as  is  recorded,  healed  any  such.  History, 
however,  told  of  Xamaan  healed  by  miracle ;  and  this  man  does  not 
doubt  but  Jesus  can  work  this  miracle,  if  he  will. 

Brethren,  if  this  man  reasoned  thus  in  himself,  "  though  Jesus  has 
never  yet  done  so  great  a  thing  as  the  cleansing  of  a  leper,  yet  he  has 
done  enough  to  convince  me  that  he  can,  if  he  will" — surely  much 
more  may  every  soul  here  say,  "  if  Jesus  has  saved  souls  as  guilty  as 
mine,  then  surely  he  can  save  me." 

There  was  in  this  leper's  case  an  unhappy  dimness  of  vision  as  to 
the  Saviour's  grace.  "  Whether  or  not  he  has  a  heart  that  will  go  the 
length  of  taking  up  the  case  of  one  so  unholy  as  I  am,  I  know  not" — 
this  was  the  man's  lingering  suspicion.  But  the  Lord  Jesus  had  so 
much  grace  in  his  heart  toward  sinners,  that,  in  spite  of  his  doubt, 
he  took  up  the  man's  case  at  once.  "  Moved  with  compassion,  he  put 
forth  his  hand."  The  word  is,  "  his  bowels  yearning,  he  put  forth 
his  hand.''  It  is  remarkable  how  often  we  are  told  of  our  Master's 
compassion.  In  Matthew  xv.  32,  at  the  sight  of  the  multitude  ;  in 
Matthew  xx.  34,  looking  at  the  blind  men  in  vain  rolling  their  eye- 
balls to  find  the  sun  ;  in  Luke  ix.  13,  when  he  met  the  weeping  widow 
of  Nain  at  the  gate.  All  who  knew  Jesus,  knew  and  felt  that  he  had 
bowels  of  mercies,  and  in  this  they  could  not  fail  to  recognise  the  very 
character  of  Jehovah ;  "  the  multitude  of  whose  tender  mercies ' 
Psalm  li.  l).were  the  theme  of  David's  song,  and  the  hope  of  David's 
heart. 


456  FREE    CHURCH    PULPIT. 

Jesus  " put  out  his  hand  and  touched  him.''  He  touched  the  le- 
per. He  was  not  afraid  of  being  contaminated ;  he  knew  that  no  pol- 
lution would  come  from  the  man  to  him,  but  that,  on  the  contrary,  healing 
would  go  from  him  to  the  man.  Christ  is  the  fountain  that  cleanses 
others,  and  is  itself  never  polluted.  Christ  can  let  John  lean  on  his 
bosom,  and  in  so  doing  can  convey  purity  to  John,  while  John  commu- 
nicates no  stain  to  his  Master.  Though  Jesus  touched  the  leper,  he 
did  not,  in  so  doing,  break  the  Mosaic  law ;  for  the  law  forbade  any 
contact  with  the  denied,  only  on  the  understanding  that  this  contact 
would  spread  the  defilement.  But  Christ's  touch  removed  it,  instead 
of  receiving  its  contagion.  Even  as  he  ate  with  publicans  and  sinners, 
and  yet  broke  no  law  of  God  ;  for  he  did  so  in  order  to  draw  them  forth 
from  their  miry  clay. 

Jesus  saith  unto  him,  "  I  will,  be  thou  cleansed.''''  Our  Master  is 
as  willing  as  he  is  able.  He  exhibits  both  qualities  here  in  equal  de- 
gree, and  at  one  moment.  It  is  with  Divine  brevity  that  he  expresses 
himself,  in  the  very  style  of  him  who  could  say,  "  Let  there  be  light." 
But  there  is  infinite  fulness  revealed  by  these  simple  words  ;  for  here- 
in we  see  the  heart  and  the  hand  of  "  God  manifest  in  flesh,''  and  find 
that  the  depth  of  his  grace  and  the  extent  of  his  power  are  alike  un- 
searchable. 

"And  as  soon  as  he  had  spolcen,  immediately  the  leprosy  departed? 
Here  again  is  the  finger  of  God.  How  characteristic  of  Godhead  is  this 
immediate  effect  !  "  He  speaks,  and  it  is  done."  Nothing  is  a  barrier 
to  the  Lord's  will  and  power.  And  hence  it  is  that  in  pardon  of  sin 
the  stamp  of  the  Divine  character  is  plainly  seen  in  the  sinner  being  at 
once  and  completely  forgiven.  A  gradual  pardon,  or  an  incomplete 
pardon,  would  want  altogether  the  mark  and  impress  of  a  Divine  ori- 
ginal. 

Our  Lord  then  "  straitly  charged  him"  i.  e.  with  authority,  in  the 
tone  of  the  Lawgiver — he  charged  the  man  as  to  his  future  conduct — he 
bade  him  tell  none  of  his  cure.  "  Say  nothing  to  any  man."  Some 
people's  own  soul  is  greatly  injured  by  their  telling  others  what  they 
have  experienced.  Pride  is  often  fed  by  this  habit  of  speaking  about 
themselves,  and  the  individuals  are  drawn  off  from  personal  application 
Neither  this,  nor  any  other  passage,  discountenances  a  believing  man 
telling  what  God  has  done  for  his  soul,  if,  by  so  doing,  others  are  to  be 
blessed,  and  God  glorified.  But  this,  and  many  other  passages,  guard 
us  against  the  abuse  of  this  matter.  In  the  case  of  Jairus'  daughter  (v. 
43),  the  parents  were  not  to  tell  the  miracle,  probably  in  order  to 
punish  Capernaum's  unbelief,  and  the  previous  scorn  of  the  multitude. 
In  the  case  of  the  transfiguration,  the  three  disciples  were  "  to  tell  no  ma  n 


REV.  A.    A.  BONAR  .  457 

till  Christ  was  risen  from  the  dead,"  because,  until  then,  the  time  was 
not  suitable  for  revealing  that  special  wonder.  In  another  case  (Matt, 
xvi.  20),  the  disciples  were  not  to  tell  that i(  Jesus  was  the  Christ,"  be- 
cause at  that  time  they  were  unfit  to  teach  others  regarding  him,  igno- 
rant as  they  were  of  the  necessity  of  his  death. 

In  the  case  before  us,  the  man  may  have  been  charged  to  be  silent 
only  till  he  had  visited  the  priest ;  and  this  visit  was  according  to  the 
law  of  Moses  regarding  leprosy.  By  that  law,  as  laid  down  in  Levit. 
xiv.  2-32,  the  priest  was  publicly  to  proclaim  the  leper's  cleansing ;  and 
in  so  doing  in  the  present  case,  a  "  testimony'"  would  be  borne  to  the 
reality  of  Christ's  wondrous  works.  And  then  the  mode  in  which  the 
cleansing  was  made  known  was  well  fitted  to  send  back  the  cleansed  man's 
thoughts  to  the  Saviour.  For  the  ceremonial  rite  observed  in  pro- 
nouncing one  clean,  was  sprinkling  him  with  blood  of  a  bird  hilled  over 
running  water.  This  blood  was  dropt  on  the  man  from  a  living  bird, 
that  had  been  dipt  therein,  and  that  was  let  loose  to  fly  at  liberty.  Our 
Lord,  no  doubt,  loved  that  type  well,  for  it  so  fully  spoke  of  himself  as 
the  dying  and  yet  the  living  one — his  death  and  resurrection. 

The  leper  did  not  obey  the  command.  In  this  he  sinned.  No  doubt 
it  might  seem  excusable  to  man  for  one  so  benefited  to  blaze  abroad  his 
benefactor's  kindness.  Men  might  say  it  was  pardonable  zeal.  But  ill- 
timed  and  too  forward  zeal  may  be  real  sin.  The  man  really,  by  so  doing, 
misrepresented  Christ,  saying,  in  a  manner,  "  The  Lord  was  not  sincere 
in  his  charge  ;  it  was  affected  modesty."  O  what  a  reproach  to  cast  upon 
the  uprightness  of  him  whose  love  "  vaunted  not  itself,  and  was  not  puff- 
ed up."  And  besides,  by  his  mistaken  zeal,  he  hindered  Christ's  public 
work,  "  insomuch  that  Jesus  could  no  more  openly  enter  into  the 
city."  Brethren,  let  the  law  of  Christ  direct  us,  while  the  love  of  Christ 
constrains  us. 

And  now  let  us  fix  our  attention  on  two  important  views  of  our  Lord 
•which  are  both  illustrated  by  this  narrative. 

I.   The  reality  of  Christ's  sympathy  in  our  sorrows. 

There  is  real  and  intense  pity  for  human  misery  in  the  heart  of 
Jesus.  It  only  waits  for  an  occasion  to  shew  itself.  The  leper's  af- 
fliction gave  such  an  opportunity.  His  beseeching  cry  touches  the  spring, 
and  the  door  flies  open.  He  rolls  the  stone  from  the  well's  mouth,  and 
lets  us  see  how  deep  and  cool  are  the  waters.  He  breaks  the  box  of 
spikenard,  and  diffuses  the  fragrance  on  us.  Blessed  day  in  which  this 
man  probed  the  heart  of  our  compassionate  High  Priest ! 

What,  then,  is  there  in  Christ's  heart  ?  There  is  love  to  the  needy, 
and  tender  pity  to  the  helpless,  sympathy  for  the  sorrowful,  and  bowels  of 
No.  143.— Lec.  29.  vol.  m. 


458  FREE  CHURCH  PULPIT. 

mercies  for  the  miserable.  This  man  came  rushing  into  his  presence  in 
haste  ;  his  fellow-men  shrank  back  from  his  touch,  and  ran  aside  at  his 
approach.  He  kneels,  falls  prostrate,  beseeches,  spreads  out  his 
snow  white  hands,  lifts  up  his  sunk  eye,  draws  attention  to  the  disease 
that  has  made  his  whole  person  loathsome,  and  utters  an  imploring  cry, 
"Lord,  if  thou  wilt  thou  canst !"  I  am  driven  off  all  shores  now — is 
there  a  haven  for  me  in  Thee  ? 

The  sight  and  the  appeal  moved  Jesus.  See  how  he  feels  for  misery. 
He  feels  for  the  tears  of  the  distressed  who  have  no  comforter.  He  of- 
ten bends  his  ear  to  the  prison-door  to  hear  the  groaning  of  the  prisoner. 
He  listens,  and  yearns  over  the  moans  of  a  sick-bed.  He  pities  deeply 
the  sorrows  of  awakened  souls.  And  his  people's  every  affliction  is  felt 
by  him.  At  this  hour,  Jesus  has  all  this  fellow-feeling  ;  for  it  is  still  as 
true  as  ever,  "  We  have  not  an  High  Priest  that  cannot  be  touched  with 
a  feeling  of  our  infirmities."  (Heb.  iv.  15.)  We  should  never  read  the 
gospel  history,  brethren,  without  remembering  that  most  precious  verse, 
"  Jesus  Christ  the  same,  yesterday,  and  to-day,  and  for  ever.  (Heb.  xiii. 
8.)  "  Yesterday,"  he  was  in  Galilee  healing  the  leper ;  and  you  see  his 
heart  then  "  To-day,"  he  is  at  the  Father's  right  hand;  and  you  see 
his  heart  still.  Yet  a  little  while,  and  he  shall  come  the  second  time  to 
them  that  wait  for  him  ;  and  you  learn  what  to  expect  of  him  on  that 
day — "the  same  for  ever" 

This  compassion  was  called  forth  into  exercise — brought  out  in  acts 
—by  misery  being  laid  before  him.  As  when  they  laid  the  palsied  man, 
silently,  at  his  feet.  As  when  at  Nain  he  saw  the  widow's  tears.  As 
at  Bethany  "  when  he  saw  Mary  weeping."  Therefore  let  us  lay  be- 
fore him  our  distress  and  trouble.  Let  us  open  out  our  wounds  in  the 
physician's  presence,  "  Lord,  here  is  my  sore  ;"  and,  "  Lord,  here  is 
my  perpetual  pain,  and  my  incurable  wound."  Do  this  by  special, 
particular,  minute,  confession  of  sin  ;  or  by  definite  and  full  declaration 
of  sorrows.  It  is  thus  you  draw  off  the  bandage  and  shew  the  ghastly 
sore,  and  move  the  pity,  and  draw  forth  the  skill  of  Jesus.  You  may 
object  :  "Of  ivhat  use  in  our  doing  so  ?  He  knows  our  sorrows  al- 
ready ?"  True  ;  but  our  High  Priest — our  brother — uses  human  rules, 
so  to  speak,  in  this  matter.  It  was  his  own  way  on  earth ;  he  un- 
bosomed all  he  felt  to  his  Father,  and  he  desires  us  to  do  the  same. 

It  is  not  because  he  is  slow  to  feel.  No  ;  he  is  easily  touched.  The 
leper's  case  is  stated,  and  "  immediately  he  puts  forth  his  hand."  Peter 
begins  to  sink  in  the  water  ;  and  forthwith  Jesus  stretches  out  his  hand. 
Jairus  tells  the  sorrows  of  a  father's  heart ;  and  scarcely  has  he  got  to 
the  end  of  his  tale,  ere  Jesus  arises  and  'goes  with  him.  All  this  shews 
that  he  has  a  full  heart  of  tender  pity.     He  is,  indeed,  far,  far  more 


REV.  A.  A.  BOXAR.  459 

easily  moved  than  we  ;  just  because  uo  sin  ever  blunts  his  feelings,  or 
introduces  selfish  regard  into  his  calculations.  His  holy,  loving  soul 
hastens  to  relieve  a  suppliant's  pain. 

Some  never  really  shew  Christ  their  disease — their  sorrow — their 
wretchednes.  Chagrin,  or  the  sorrow  of  the  world,  works  their  ruin. 
0  unhappy  one,  whom  the  world  hath  deceived,  and  who  feedest  proudly  on 
thy  very  wretchedness,  unbosom  all  to  our  High  Priest,  and  find  his  flow- 
ing compassion  thy  cure.  O  suffering  ones,  try  these  deep  compassions. 
<{  As  one  whom  his  mother  comforteth,  so  the  Lord  thy  God  would  com- 
fort thee."  It  is  thus  that  his  own  have  always  been  upheld  and  refreshed. 
Such  is  the  character  of  Him  who  is  our  physician. 

II.  The  manner  in  which  Christ  heals  our  souls'  diseases. 

Very  many  narratives  in  Scripture  appear  to  have  been  inserted  there 
because  of  their  peculiar  fitness  to  illustrate  spiritual  truth  and  the  ways 
of  God.  Thus  David's  cave  of  Adullam  ;  and  David's  interview  with  Me- 
phibosheth,  whom  he  pardoned  for  Jonathan's  sake ;  and  the  Queen  of 
Sheba's  visit  to  Solomon  ;  and  Jeremiah's  drawn  up  from  the  miry  clay  of 
his  dungeon.  But  especially  may  we  say  this  of  a  narrative  like  this  be- 
fore us,  wherein  the  disease  is  leprosy,  which  all  agree  is  remarkably  ty- 
pical of  sin,  and  wherein  the  healer  is  Jesus.  We  have  no  doubt  this 
man's  case  was  meant  to  teach  us  the  sinner's  mode  of  coming  to  the  Sa- 
viour for  pardon. 

Keeping  in  mind,  then,  that  leprosy  shewed  the  nature  of  sin,  here  is  re- 
presented a  sinner  of  the  most  loathsome  kind,  laden  with  deadly  sin, 
from  head  to  foot  polluted.  Feeling  and  thoughts,  words  and  actions,  have 
all  been  evil,  and  only  evil.  Next,  there  is  here  represented  this  great 
sinner  sensible  of  his  case,  awakened  to  deep  concern  under  it.  Nature 
awakens  concern  in  the  diseased  for  a  cure,  and  leads  him  to  a  physician ; 
and  the  Holy  Spirit  awakens  concern  in  the  sinner,  and  turns  his  joy  into 
mourning  until  he  has  found  a  remedy,  directing  him  where  to  go,  and 
opening  his  heart  to  embrace  the  Saviour  revealed  to  him.  Now  here  are 
such  a  man's  difficulties  in  seeking  the  Saviour ;  here  are  exhibited  such  a 
man's  enquiries  when  he  has  come  so  far  as  to  feel  that  he  must  find  a 
Saviour  or  perish.  Here  is  that  man's  case  set  before  us  in  the  anxious 
moments  he  spends  ere  the  scales  have  for  ever  fallen  from  his  eyes,  and 
the  fulness  of  the  grace  of  a  forgiving  God  been  discovered. 

The  man  comes  to  none  other  but  the  Lord  Jesus.  And  what  was  the 
tvarrant  that  emboldened  him  so  to  come  ?  All  the  warrant  lay  in  the  Lord 
himself,  what  he  had  heard  of  his  works,  and  what  he  knew  of  his  charac- 
ter. And  such  is  our  warrant  for  coming  as  sinners,  as  ungodly,  as  lost, 
as  unjust,  as  unclean,  as  desperately  wicked,  to  the  Lord  our  Kighteous- 


460  FREE   CHURCH    PULPIT. 

ness.  We  find  nothing  in  our  own  hearts  or  lives  to  warrant  a  single  hope ; 
but  we  hear  of  the  Lord,  that  "  they  who  know  his  name,  put  their  trust 
in  him."  We  hear  that  there  is  boldness  found  by  "  the  blood  of  Jesus, 
and  by  the  fact  that  himself  also  is  "  the  High  Priest  over  the  house  of 
God" — and  so  his  work  and  his  living  person  put  into  our  hands  an  am- 
ple warrant  for  a  bold  approach . 

This  warrant,  when  held  even  by  a  trembling  hand,  avails — Christ's 
work  and  person,  seen  even  by  a  dim  eye — the  blood  and  the  High 
Priest,  alone  trusted  in  even  by  a  fearful  heart,  bring  us  into  the  Lord's 
presence,  and  within  touch  of  the  golden  sceptre.  The  leper's  heart  had 
still  a  lingering  suspicion,  "  If  thou  vjilt ;"  but  then  it  did  at  the  same 
time  repose  confidence  on  him  so  far  as  it  knew  his  mind.  He  did  believe 
the  fountain  to  be  deep  and  wide,  able  to  give  out  much  ;  and  approaching 
it  thus,  he  was  made  by  the  Lord  to  know  to  his  blessed  astonishment, 
that  not  only  was  it  deep  and  full,  but  full  to  the  very  brim.  Jesus  at 
once  hasted  to  say,  "7  will ;  be  clean,"  putting  the  man  at  the  very 
edge  of  the  fountain,  and  laving  him  with  its  waters. 

We  sometimes  think  that  we  believe  Jesus  able  to  pardon  and  save,  but 
we  are  not  sure  that  he  is  willing  to  go  so  far  as  to  save  us.  For  the  lurk- 
ing suspicion  in  such  cases  is,  that  there  is  about  us  an  un  worthiness  that 
will  in  all  likelihood  repel  him  from  us.  But  this  is  a  misunderstanding,  a 
gross  misconception  of  Christ's  reasons  for  saving  any.  His  grace  is 
misrepresented  by  such  a  thought ;  and  did  we  see  how  he  pardons  solely 
for  reasons  in  himself,  not  for  any  cause  in  us,  we  would  be  delivered 
from  this  hinderance.  Jesus  here  removes  this  very  fear  ;  for  so  great  is 
his  grace,  that  even  doubts  of  himself  are  swept  away  by  it. 

Nor  is  there  any  price  paid  for  pardon,  even  as  the  leper's  case  was  all 
free.  He  came  to  get ;  he  never  once  thought  of  offering  a  gift  in  any 
shape.  It  was  well  known  that  Jesus  did  all  his  wonders  without  induce- 
ment on  the  part  of  the  receivers.  The  man  went  feeling,  "  He  gives, 
and  I  need  to  get.''  And  so  it  was,  Christ  gave,  and  the  leper  received 
—not  a  word  of  conditions,  not  a  word  even  as  to  duty,  until  the  case 
was  perfected.  And  thus  it  is  with  pardon  of  sin.  The  coming  sin- 
ner's appeal  to  Christ — his  simple  confidence  in  him  for  pardon — is  re- 
sponded to  by  an  immediate  bestoioal  of  forgiveness.  The  Lord  has  not 
to  go  and  fetch  the  gift ;  nor  has  he  to  bid  the  applicant  go  and  return 
again  ;  or  go  and  abide  many  days  in  patient  hope.  The  pardon  is  in 
Christ,  who  at  once  says,  "  I  will."  But  perhaps  you  object,  "  But 
there  is  something  like  a  price,  for  we  must  have  faith  in  him  ?"  But  is 
this  a  price  ?  Was  the  leper's  coming  to  Christ  a  price  ?  In  fact, 
faith,  so  far  from  being  a  price,  is  the  soul's  believing  that  it  is  saved 
without  a  price. 


REV.  A.  A.  BONAR.  461 

You  may  say  that  you  have  often  tried  to  get  to  Christ,  and  have 
often  prayed.  Well,  but  all  the  time  you  may  have  never  searched  Ids 
heart.  You  may  have  thought  of  "  Thou  canst,"  but  very  little  of  "  I 
will."  You  are  still  a  stranger  to  the  joy  of  believing  his  present 
readiness,  and  his  present  power.  You  have  not  been  aware,  that  in- 
stead of  bringing  a  price  to  him — e.g.  excited  feelings,  bitter  repentance, 
humiliation — he  has  on  his  part  been  ready  all  along  to  give  an  imme- 
diate pardon,  whenever  he  saw  it  could  be  done  in  a  way  honourable 
to  himself, — that  is,  you  were  content  to  receive  it  without  a  single 
qualification  on  your  part  at  all. 

Brethren,  who  of  you  is  this  day  as  the  leper  ?  The  fear  of  man  has 
no  influence  on  you  now  to  keep  you  back ;  you  could  face  a  whole 
city  in  your  search  for  a  cure.  But  you  have  still  some  unsatisfied 
doubts.  These  doubts  are  no  honour  to  Christ  ;  they  are  no  blessing  to 
yourself.  The  Holy  Spirit,  in  savingly  revealing  Christ  to  any  soul, 
removes  them  altogether.  A  Saviour  better  known  would  satisfy  them. 
Though  no  case  so  bad,  or  at  least  so  peculiar  as  yours,  had  ever  oc- 
curred before,  yet  he  can  reach  it  with  his  holy  skill.  The  sinner  that 
believes  "  Thou  canst,"  might  surely  look  a  little  farther  and  see  that 
also  written  on  his  heart,  "  I  will."  Survey  his  person.  See  the 
priest's  robe,  the  priest's  girdle,  the  priest's  mitre,  the  priest's  breast- 
plate, with  its  row  of  names,  each  name  telling  of  a  man  of  Israel,  to 
whom  the  Prince  and  Saviour  gave  repentance  and  remission.  See  the 
palms  of  his  hands,  on  which  are  engraven  the  names  of  Rahab  and  Ma- 
nasseh,  and  thousand,  thousand  lepers  cleansed  and  glorified.  To  such 
a  Saviour  you  may  go  :  go  even  with  doubts  ;  for  you  may  go  to  hide 
them  all  in  his  pierced  side,  as  Thomas  did.  Carry  doubts,  which  form 
so  great  a  part  of  your  misery,  to  this  compassionate  Saviour.  "  He  can, 
and  he  will,"  let  this  henceforth  be  your  song,  as  you  run  your  race 
with  your  eye  fixed  on  his  person. 


(     462     ) 


LECTURE  XXX. 

BY  THE  REV.  A.  J.  CAMPBELL,  MELROSE. 

Acts  iii.  12-17. 

The  first  chapter  of  this  book  describes,  among  other  things,  Christ's 
ascension.  The  second  chapter  describes  the  descent  of  the  Holy  Ghost. 
This  change  of  agency — the  departure  from  the  earth  of  one  Divine 
Being,  and  the  coming  to  it  of  another,  marked  the  change  of  the  dis- 
pensation.    The  Mosaic  then  passed  into  the  Christian. 

For  the  Mosaic  economy  had  an  almost  exclusive  reference  to  the 
work  of  Christ,  and  ended  with  it.  Sacrifice  virtually  ceased  when 
Christ  said,  "  It  is  finished."  And  when  he  entered  the  holiest  of  all,  and 
assumed  the  office  of  the  Priesthood,  all  other  priests  were  superseded. 
And  when  he  sent  down  the  Holy  Spirit,  the  whole  Jewish  fabric,  typical, 
sacrificial,  and  prophetical,  was  swept  away.  For  what  types,  and  sa- 
crifices, and  prophets  did  (they  represented  and  foreshadowed  Christ), 
was  now  to  be  done  in  abetter  way  by  the  blessed  Spirit,  who  came,  ac- 
cording to  Christ's  promise,  to  testify  of  him,  and  to  take  his  things  and 
show  them  to  the  world. 

The  coming  of  the  Spirit  was  therefore  the  heavenly  sign  of  the 
Church's  emancipation.  She  then  rose  from  a  state  of  tutelage  (Gal. 
iv.  3),  and  put  away  childish  things. 

The  Spirit  came  with  power  and  demonstration,  making  his  presence 
manifest  by  the  miraculous  gifts  with  which  he  endowed  the  apostles, 
and  by  the  miraculous  change  which  he  wrought  upon  many  thousand 
souls.  For  surely  the  latter  is  to  be  called  miraculous,  as  truly  as  the 
former.  Three  thousand  men,  crucifiers  of  the  Lord  of  glory,  now 
turned  to  own  him,  love  him,  and  crown  him  their  Lord  and  King! 
Will  any  one  deny  that  this  was  the  doing  of  the  Lord — the  Spirit  ? 
It  was  his  doing  ;  his  first  most  blessed  effort  on  coming  down  to  earth ; 
and  it  shows  his  love  to  Christ,  whose  travailing  soul  he  is  in  haste  to 
satisfy,  and  his  love  to  men,  whose  perishing  souls  he  is  in  haste  to  save. 

The  Spirit  worked  through  means.  The  chosen  witnesses  of  Christ 
testified  to  men  with  their  living  voice.  The  Spirit  testified  to  their 
hearts,  and  turned  them  ;  men  believed  on  Christ  through  the  word 
spoken  by  Peter,  and  applied  by  the  Holy  Ghost.     0  that  his  words, 


REV.  A.  J.  CAMPBELL.  463 

which  made  so  many  sinners  of  Jerusalem  wise  unto  salvation,  may  bo 
profitable  to  us  !  May  the  Spirit  carry  them  home  to  the  heart  of  every 
one  of  you ! 

The  two  addresses  of  Peter, — that  recorded  in  the  second  chapter  and 
this — are  very  similar.  This  similarity  is  owing,  not  simply  to  the  fact 
that  the  great  business  of  the  preacher  of  the  gospel  is  to  reiterate  God's 
command  to  all  men  everywhere  to  repent,  but  also  to  the  circumstance 
that  the  apostles  had  a  specific  charge  to  bring  against  the  Jewish  na- 
tion. As  a  nation,  when  assembled  at  the  feast  of  Passover,  they  had 
crucified  Christ ;  and  now,  when  they  are  assembled  again  as  a  nation, 
at  the  feast  of  Pentecost,  the  apostles  have  to  charge  that  sin  upon  them 
and  to  convict  them  of  it.     This  was  the  aim  of  both  these  sermons. 

But  the  occasions  that  called  them  forth  were  different.  However,  we 
must  speak  of  the  latter  only. 

A  lame  man,  it  appears,  had  been  in  the  habit  of  being  carried  to 
the  Beautiful  Gate  of  the  Temple,  and  laid  there  to  ask  alms.  He  had 
been  laid  there,  we  may  gather  from  the  language  of  the  narrative,  for 
a  considerable  time  back.  A  circumstance  which  naturally  leads  us  to 
ask,  how  came  he  to  miss  a  cure  from  Christ,  who  must  have  often 
passed  him  in  going  into  the  temple  ?  Was  Christ  unwilling  to  give 
it,  or  he  to  receive  it  ?  It  is  more  likely  that  his  case  was  purposely 
leftover  by  Christ  ;  kept  in  reserve  to  grace  the  mission  of  his  apostles, 
or  to  prove  that  he  himself  was  now  carrying  on,  though  absent,  the 
same  work  which  he  carried  on  when  present.  He  had  healed  many 
lame  and  impotent  men  before  his  death;  but  here  was  one  whom  he 
had  not  cured,  whom  the  Jews  perhaps  insinuated  that  he  could  not  cure. 
He  is  cured  now  ;  cured  by  the  mere  virtue  of  his  name.  But  the 
name  of  the  dead  could  not  cure  the  lame.  It  was  a  proof  then  that 
Christ  was  risen  and  reigning.  But  probably  it  was  more  than  this 
to  those  who  were  anxious  to  know  whether  they  could  now,  as  formerly, 
get  their  sins  forgiven  by  Christ.  "  Whether  is  it  easier  to  say,  Thy 
sins  be  forgiven  thee,  or  to  say,  Take  up  thy  bed  and  walk  ?"  Christ 
had  found  it  as  easy  to  do  the  one  as  the  other  when  on  earth.  Will 
not  his  name  have  equal  power — power  to  convey  remission  of  sins  to 
the  sinner,  as  well  as  strength  to  the  lame  ?  The  presence  or  absence 
of  Christ  seem  to  make  no  difference,  in  the  one  case  ;  why  should  it  in 
the  other  ?  The  exalted  Saviour  seems  to  be  working  miracles  of 
mercy  just  as  he  used  to  do  ;  why  not  forgive  sins  as  he  used  to  do  ? 
In  this  way  an  awakened  man,  beholding  this  miracle,  might  have 
argued — and  it  seems  to  me — most  warrantably. 

The  tidings  of  this  miracle  were  quickly  spread  through  Jerusalem, 
and  crowds  gathered  to  the  Temple,  "  greatly  wondering,"  (ver.  11.) 
It  is  not  easy  to  account  for  the  extreme  wonder  which  these  me11 


464  FREE  CHURCH  PULPIT. 

showed.  Surely  a  miracle  of  healing  was  no  new  thing  in  Jerusalem. 
It  shows  us,  however,  that  the  priesthood  had  entirely  succeeded  in 
their  attempt  to  destroy  the  character  of  Christ  with  the  people.  They 
had  successfully  opposed  his  cross,  as  an  invincible  stumbling-block 
to  their  faith  in  him.  "What!  will  you  believe  him  to  be  your 
Messiah,  whom  you  crucified  with  the  thieves  ?  Can  you  believe  him 
to  be  other  than  a  deceiver  now  ?  and  his  miracles  the  work  of 
Satan?" 

The  miracle  of  the  day  of  Pentecost  might  have  removed  this  stumb- 
ling-block in  some  degree,  and  revived  the  lustre  of  Christ's  name. 
But  it  must  have  been  explained  away  by  the  priesthood  as  successfully 
as  what  had  gone  before  ;  and  they  who  had  called  the  master  of  the 
house  Beelzebub,  would  not  scruple  to  stigmatize  his  disciples  as  the 
same.  He  was  "  a  gluttonous  man,  and  a  wine  bibber."  Are  they  likely 
to  be  better  ?     "  These  men  are  full  of  new  wine." 

Supposing,  then,  that  the  Jews  looked  upon  this  miracle  as  truly 
wrought  by  the  name  of  Christ,  they  might  well  wonder  at  it ;  seeing  that 
ever  since  his  death  they  had  been  made  to  believe  that  he  was  an  im- 
postor. Or  supposing  that  they  regarded  it  as  an  exercise  of  the  apostle's 
power  (as  many  seem  to  have  done),  they  might  equally  wonder,  "Is  there 
to  be  no  end  of  these  mysterious  exhibitions  of  supernatural  power  ? 
And  who  are  these  men  now  exhibiting  it  ?  Are  they  new  candidates 
for  the  Messiahship  ?" 

Peter  rebukes  them  for  their  stupid  amazement,  and  contradicts  this 
latter  supposition.  It  was  by  no  power  nor  holiness  of  their  own  they 
had  made  this  man  to  walk  (ver.  12). 

Here  we  must  admire  the  true  humility  which  the  gospel  imparts  to 
men.  You  remember  how  anxious  both  Peter  and  John  were  to  be  ad- 
vanced in  Christ's  kingdom  ;  and  the}r  had  here  a  most  favourable  oppor- 
tunity for  glorifying  themselves.  The  miracle  is  wrought,  and  cannot  be 
denied.  The  man  is  healed — there  he  stands,  in  the  view  of  the  aston- 
ished populace,  who  will  believe  any  account  of  the  matter  the  apostles 
choose  to  give.  May  they  not  take  a  little  credit  to  themselves  ?  It 
will  not  materially  damage  their  Master,  while  it  may  dignify  them,  and 
fix  thei»  authority  as  his  ministers.  But  they  had  learned  by  this  time 
not  to  seek  their  own  things,  but  the  things  that  are  Jesus  Christ's. 

The  apostle  having  thus  franldy  disclaimed  the  merit  of  this  cure, 
proceeds  to  give  the  true  account  of  the  matter  (ver.  13). 

In  order  to  feel  the  force  of  his  words,  and  the  aggravated  nature  of 
the  charge  he  brings  against  his  hearers,  you  must  recollect  the  very  pe- 
culiar position  which  they  occupied. 

You  must  recollect  that  they  stood  in  a  close  covenant  relationship  to 
God,  who  had  set  them  apart,  and,  amid  many  national  vicissitudes,  had 


EEV.    A.   J.    CAMPBELL.  465 

kept  them  apart,  for  a  very  special  purpose,  viz.  that  they  might  cherish 
and  preserve  in  the  world  such  lights  and  manifestations  of  the  Messiah 
as  God  was  pleased  to  dispense  before  his  advent,  and  then,  when  he 
came,  that  they  might  be  prepared  to  bid  him  welcome  to  the  world— to 
erect  his  standard,  guard  his  interests,  and  share  his  triumphs.  Every 
privilege  which  they  enjoyed  was  bestowed  on  account  of  this  high  con- 
nection, and  every  hope  which  they  themselves  entertained  of  future  en- 
largement and  prosperity,  was  bound  up  with  the  Messiah's  coming. 
"When  that  most  happy  event  should  arrive,  the  Jews  expected  to  be 
at  once  secured  from  God's  displeasure,  and  delivered  from  the  Roman 
yoke.  They  anticipated  it  therefore  with  intense  and  eager  feelings,  and, 
under  the  smart  of  the  oppressor's  rod,  consoled  themselves  with  the 
thought,  that  the  face  of  matters  would  be  altered  soon,  entirely  re- 
versed, whenever  their  Messiah  came. 

He  has  come,  was  Peter's  startling  announcement,  and  gone  away  again . 
He  has  come — your  long-looked  for  Prince— -to  his  covenanted  people, 
and  you  have  betrayed  him,  and  denied,  and  killed  him-  Yet  he  is  not 
dead,  for  God  hath  raised  him  up — nor  is  he  dishonoured,  for  God  hath 
glorified  him,  and  given  him  a  name  that  is  above  every  name,  by  the 
power  of  which  has  this  man  been  made  whole,  whom  ye  both  see  and  know. 
Such  was  the  account  which  Peter  gave  of  this  matter ;  and  these  were 
the  dreadful  charges  which  he  brought  against  his  nation.  They  are 
stated  with  great  brevity,  yet  so  skilfully,  that  the  whole  circumstances 
and  succession  of  their  crimes  must  have  risen  before  the  minds  of 
his  hearers. 

1st,  He  reminds  them  that  they,  the  appointed  custodiers  of  Christ, 
had  delivered  him  up  to  the  Roman  governor  (ver.  13).  When  God 
sent  him  into  the  world,  he  sent  him  to  you,  as  to  his  own.  He  laid 
him  upon  your  bosom,  as  a  child  born  unto  you  (Is.  ix.  6),  and  he 
grew  up  among  you,  and  spent  himself  in  your  service,  refusing  to  go 
save  to  the  lost  sheep  of  the  house  of  Israel,  or  to  send  any  blessing 
across  the  boundary  of  Palestine,  so  entirely  was  he  your  own.  And  for 
a  while  you  followed  him,  courted  and  caressed  him — then  you  basely 
turned  upon  him,  and  gave  him  over  to  the  will  of  a  Pagan  judge.  It 
was  not  Judas  merely  who  played  the  traitor.  "  Thine  own  nation  and 
the  chief  priests  have  delivered  thee  unto  me''  (John  xviii.  35).  Amaz- 
ing madness  !  You  were  waiting  and  wearying  for  your  king  ;  your 
Gentile  conquerors  had  heard  you  speak  of  one,  whose  coming,  near  at 
hand,  was  to  restore  Israel,  and  sweep  them  from  your  land.  Well, 
he  came,  and  you  brought  him  to  the  Roman  palace  in  triumph,  to  de- 
mand the  submission  of  your  enemies  ?  No.  As  a  captive  bound — a 
criminal  whom  you  had  tried  and  condemned,  and  did  therefore  deli- 
ver up  for  execution, 


466  FREE   CHURCH    PULPIT. 

2d,  He  reminds  them  that  they  had  denied  Christ  in  the  presence 
of  Pilate.  Pilate,  better  informed  than  yourselves,  told  you  that  this 
was  your  King ;  but  you  denied  it,  and  affirmed  that  you  had  no  king 
but  Caesar.  Ah,  fallen  nation  !  whose  life  had  been  sustained  through 
ages  of  depression  and  disaster  by  this  single  hope  of  the  Messiah — 
whose  drooping  hearts  had  been  cheered  in  exile,  and  your  captive 
steps  guided  back  to  Canaan  by  the  light  which  fell  from  this  star  of 
Jacob.  You  then  renounced  all  your  cherished  prospects  and  foresha- 
dowed glories,  and  denied  Christ — content  with  Caesar — so  faithless 
were  you  to  your  trust ! 

But  there  was  an  aggravation  of  your  guilt.  Pilate,  admonished  by 
his  wife's  warning  dream,  and  convinced  of  Christ's  innocence,  wrought 
with  you  to  save  his  life.  All  in  vain  ;  you  insisted  that  he  should  die. 
Justice  said,  let  him  go — Judas  said,  let  him  go — and  Pilate  "  was  de- 
termined to  let  him  go  ;"  but  you  said,  crucify  him — let  his  blood  be 
upon  us  and  our  children  (Matth.  xxvii.  24). 

3d,  He  reminds  them  of  one  circumstance  which  occurred  at  Pilate's 
tribunal,  which,  if  it  were  possible,  deepened  their  guilt  still  further. 
Pilate  was  determined  to  let  Christ  go  ;  and,  among  other  attempts  to 
accomplish  this,  he  proposed  to  release  him  according  to  a  custom  of 
the  feast.  This  proposal  brought  out,  in  terrible  relief,  the  na- 
tion's depravity.  For  now  a  choice  was  given  them.  On  the  one 
hand  stood  Jesus,  the  holy  One  and  the  just ;  on  the  other  Barabbas,  a 
thief  and  murderer.  To  whom  will  they  grant  life  and  freedom  ? 
"Whom  do  they  count  most  worthy  of  it — most  likely,  if  spared,  to  do 
them  good  ?     "  You  desired  the  murderer." 

4cth,  And  then,  finally,  he  reminds  them  how  they  had  ended  the 
matter,  "  Ye  killed  the  Prince  of  Life."  You  quenched  the  light  of  Israel ; 
you  crowned  your  King  with  thorns,  and  for  a  throne  you  set  him  upon 
a  cross. 

Such  were  the  acts  with  which  Peter  charged  the  men  who  were 
standing  around  him.  Can  you  conceive  circumstances  more  appalling 
than  those  in  which  they  discover  themselves  to  be  placed  ? 

There  is,  first,  their  irreparable  loss.  They  have  been  anticipating 
bright  and  blessed  days,  and  a  train  of  heavenly  mercies  to  come  to 
them  with  their  Messiah.  But  now  they  find  that  he  has  been  among 
them,  and  they  have  missed  him,  and  not  one  of  their  brilliant  hopes 
has  been  realized  ! 

There  is  next  the  awful  truth  of  which  they  are  now  made  aware, 
that  in  the  whole  of  this  matter  they  have  been  fighting  against  God. 
They  pretended  to  be  actuated  in  what  they  did,  by  jealousy  for  God's 
honour,  and  appealed  to  him  as  judge.  And  he  did  appear  upon  the 
stage,  but  not   upon  their  side.      They  killed  the  Prince  of  Life — God 


REV.  A.  J.  CAMPBELL.  467 

quickened  him  ;  they  laid  him  in  the  grave — God  lifted  him  to  the  skies. 
The  opposition  in  which  they  hud  placed  themselves  to  God,  and  the 
opposite  ways  in  which  they  had  respectively  treated  Cnrist,  must 
have  appeared  to  their  awakened  mind  very  dreadful. 

Then,  thirdly,  and  worst  of  all,  what  are  they  to  expect  from  this 
risen  and  exalted  Saviour  ?  They  thought  that  they  were  done  with 
his  pretensions  when  they  nailed  him  to  the  tree ;  and  ever  since,  they 
thought  that  he  was  quietly  lying  in  the  tomb.  But  they  find  that  he 
is  risen  and  reigning  in  the  sky,  far  beyond  their  reach  now  ;  and  fur- 
nished with  all  power  for  the  destruction  of  his  enemies,  who  are  likely 
to  be  his  first  victims  ! 

What  a  mighty  revulsion  of  feeling  must  have  taken  place  in  the 
breasts  of  these  startled  and  awakened  men,  when  they  discovered  their 
true  position.  It  was  just  as  if  the  soldier,  resting  from  the  fight, 
should  be  rudely  wakened  by  feeling  the  grasp  of  his  enemy  upon  his 
throat,  whom  he  had  left,  as  he  thought,  lifeless  on  the  battle-field. 

And,  indeed,  such  a  change  of  circumstances,  so  sudden  and  extreme, 
has  never  been  paralleled.  Had  you  read  the  thoughts  of  these  men  an 
hour  before,  you  would  have  found  them  reposing  tranquilly  on  the  assurance 
that  they  were  the  favourites  of  heaven,  and  heirs  of  Messiah's  kingdom. 
But  now  it  seems  they  are  God's  most  impious  enemies.  And  their 
Messiah's  advent  threatens  to  involve  them  in  swift  destruction ;  their 
smiling  paradise  melts  away  and  leaves  them  in  the  pit  of  despair.  No- 
thing meets  their  open  eye  but  the  flaming  sword  of  him  whose  blood  is 
upon  their  heads — "  a  sword,  sharpened  and  furbished  to  make  a  sore 
slaughter." 

Brethren,  you  admit  at  once  that  the  position  of  these  Jews  was  a  very 
dreadful  one.  Shall  I  say  that  yours  is  any  better,  if  you  are  rejecting 
Christ?  I  say  it  is  worse.  Every  one  of  you  who  hears  the  gospel  is 
required  to  give  judgment  on  the  claims  of  Christ.  He  comes  to  your 
bar  and  demands  a  verdict  from  you.  Is  he  a  deceiver,  or  is  he  the  true 
God  ?  Have  you  given  him  up  as  a  deceiver  ?  No  !  you  say.  You  ad- 
mit his  Messiahship — you  acknowledge  his  Deity,  and  yet  you  slight  him  ! 
The  Jews  did  not  do  this.  You  believe  that  he  has  come  from  heaven  to 
earth  to  save  sinners  from  an  endless  hell,  and  yet  you  slight  him  !  O 
mark  what  it  is  you  profess  to  believe,  and  what  it  is  you  do.  You  pro- 
fess to  believe  that  the  Mighty  Maker  of  this  world,  the  glorious  Son  of 
God,  came  down  among  fallen  men,  and  bore  the  rough  tempests  of  this 
world,  and  humbled  himself  to  the  level  of  the  meanest  worm  of  the  dust, 
and  died  upon  the  cross  in  agony  and  blood.  You  say  you  believe  all 
this,  and  yet  you  slight  him,  hate  him,  and  trample  him  under  your  feet. 
O  enemies  of  the  cross  of  Christ,  hear  !  You  are  worse  to  Jesus,  and 
worse  to  your  own  souls — more  culpable — more  inexcusably  and  exceed- 


468  FREE  CHURCH  PULPIT. 

ingly  guilty,  than  the  Jews  who  murdered  him.  And  I  tell  you  it  will 
be  more  tolerable  for  them  than  for  you  in  the  day  of  judgment.  For 
what  you  do,  you  do  knowingly — they  did  it  ignorantly  and  in  un- 
belief. 

Ver.  17,  "  And  now,  brethren,  I  wot  that  through  ignorance  ye  did 
it,  as  did  also  your  rulers." 

It  may  be  asked  upon  this  verse,  does  Peter  state  the  ignorance  of  the 
Jews  as  an  excuse  for  their  crime,  or  merely  as  accounting  for  it  ? 

Undoubtedly  it  does  account  for  it.  For  if  the  princes  of  this  world 
had  known  the  mystery  of  God,  God  manifest  in  the  flesh,  they  would 
not  have  slain  the  Lord  of  glory.  (1  Cor.  xi.  8.)  It  is  conceivable  that 
devils,  cursed  and  hopeless  spirits,  should  have  assaulted  the  Son  of  God, 
when  they  fouud  him  in  humiliation,  forsaken  of  God,  and  apparently 
without  defence.  But  it  is  not  conceivable  that  mortal  men,  knowing  the 
Being  beside  them  to  be  God,  should  have  done  so.  For  whatever  the 
effect  of  God's  presence  may  be  upon  the  lost  in  the  other  world,  in  this 
world  even  the  worst  of  men  are  awe-struck  and  unnerved  by  any  awful 
manifestations  of  God.  And  were  one  in  human  form  to  appear  amongus, 
and  it  were  plainly  seen  that  he  was  the  Omnipotent  Jehovah,  sinners 
with  one  consent  would  flee  away  from  him. 

The  ignorance  of  the  Jews,  then,  does  account  for  their  crime,  but  does 
Peter  mean  to  say  that  it  excuses  it  ?  Are  they  guiltless,  because  they 
moved  in  the  dark  ?  Does  their  ignorance  annihilate  their  crime  ?  Not 
at  all.  It  only  alters  the  name  of  it.  It  shifts  the  burden  of  guilt 
from  one  part  of  the  transaction  to  another,  but  it  leaves  the  burden 
there.  That  they  did  not  know  the  Lord  of  glory  was  their  sin — a 
greater  sin  than  crucifying  him.  He  did  not  come  from  heaven  without 
sufficient  credentials,  nor  did  he  put  forth  his  claims  without  giving 
ample  proof  that  they  were  just.  Four  lines  of  evidence  concentrated  in 
him,  which  all  concurring  plainly  established  his  Messiahship.  These 
were — 

First,  Moses  and  the  Prophets — witnesses  beyond  suspicion,  held  in 
great  reverence  by  the  Jews,  and  always  believed,  except  when  they 
testified  of  him. 

Second,  John  the  Baptist — the  people  counted  him  for  a  prophet.  So 
long  as  he  preached  repentance  and  the  reformation  of  manners,  he  was 
admired  as  a  burning  and  a  shining  light  ;  but  when  he  turned  men's 
faces  from  himself  to  the  rising  Sun  of  Righteousness,  and  pointed  them 
to  the  Lamb  of  God,  he  was  rejected. 

Third,  Hit  mighty  works — miracles  of  mercy  all  of  them,  with  two 
exceptions — mighty  works,  yet  not  meant  to  terrify  nor  to  destroy,  but 
to  heal,  and  gladden,  and  bless — sweet  tokens  of  a  heavenly  messenger 
come  to  earth  on  a  benign  and  peaceful  errand. 


REY.    J.    A.   CAMPBELL.  469 

Fourth,  His  Father's  testimony,  given  from  the  excellent  glory,  audi- 
bly, and,  we  believe,  intelligibly  to  those  whose  ears  were  not  closed 
that  they  could  not  bear. 

Thus  from  every  quarter  a  decisive  testimony  was  borne  to  the  Mes- 
siaship  of  Christ,  and  they  who  resisted  his  claims  were  without 
excuse. 

Hence  we  are  not  to  regard  Peter's  statement  as  a  plea  in  justifica- 
tion of  their  conduct,  but  as  an  explanation  of  God's.  Because  they 
had  proceeded  in  ignorance  when  they  crucified  Christ,  God  was  pleased 
to  open  the  door  of  mercy  to  them,  and  gave  them  an  opportunity  of 
making  a  quick  escape  from  hell.  Thus  the  1 7th  verse  is  to  be  sus- 
tained on  to  the  19th  verse  ;  along  with  the  18th  verse  it  forms  a  ground 
on  which  Peter  calls  them  to  repentance.  "  I  wot  that  through  igno- 
rance ye  did  it'' — "  Repent  therefore.'' 

We  learn  here  that  ignorance  does  not  exempt  us  from  the  punish- 
ment of  sins  committed  through  it,  nor  does  it  entitle  us  to  pardon.  At 
the  same  time  it  forms  a  ground  upon  which  God  is  frequently  pleased 
to  show  mercy. 

Among  the  enemies  of  Christ  there  was  one  to  whom  Peter  could  not 
have  said,  "  You  did  it  ignorantly,  repent  therefore."  There  was  one 
who  would  have  been  excepted,  had  he  been  then  aliv<",  from  Christ's 
prayer  upon  the  Cross.  Judas  knew  what  he  did.  He  knew  that  it 
was  innocent  blood  he  was  betraying,  and  so  he  seems  to  have  been  left 
out  of  Christ's  previous  prayer  (John  xvi.  12),  and  shut  out  of  every  place 
of  repentance  even  before  he  found  his  way  to  "  his  own  place,"  in 
hell. 

What  a  solemn  lesson  to  those  who  know  that  Jesus  is  the  Christ, 
and  who  know  too  that  they  are  resisting  him  !  How  awful,  brethren, 
is  your  position  !  Worse  surely,  we  repeat  it,  immeasurably  worse,  than 
that  of  the  convicted  murderers  who  stood  before  Peter  with  Christ's 
blood  upon  their  hands.  They  did  their  crime  in  the  dark,  ignorant  of 
the  dignity  and  deity  of  him  whom  they  bound,  and  scourged,  and  cruci- 
fied. You  crucify  him  afresh,  but  in  the  full  day-light,  conscious  that 
he  is  your  God,  your  Maker,  and  Judge. 

Do  you  ever  think  of  this?  Do  you  ever  try  to  estimate  the  guilt 
which  attaches  to  those  who  do  not  lie  to  God  upon  one  occasion  merely, 
like  Ananias  and  Sapphira,  but  whose  whole  life,  like  yours,  is  a  lie — 
a  series  of  reiterated  hypocrisies  ? 

Impenitent  sinners  ! — triflers  on  the  brink  of  eternity ! — is  it  not  time 
you  should  bethink  yourselves?     You  may  be  very  near  that    Ireary 
6p0t — it  stands  on  this  side  the  gravo — from  which  there  i-;  no  l  ath  to 
No.  1-Jri.— Lect.  30.  vol.  in. 


470  TREE   CHURCH   PULPIT 

glory.  Nothing  so  likely  to  bring  you  thither  as  this  ready  professioH 
which  you  make  of  your  faith  in  Christ,  while  your  heart  tells  you  that 
you  do  not  know  him.  Professors  of  Christianity  !  is  it  not  true  of  most 
of  you  that  you  are  mere  heartless  pretenders  in  religion  ?  But  why 
this  pretence  ?  To  keep  it  up  is  irksome  to  you  just  now,  and  it  will  do  you 
no  good  at  last.  But  you  deny  that  it  is  a  pretence — you  solemnly  declare 
that,  if  you  were  to  die  for  it,  you  would  avow  your  belief  in  Christ  as 
God's  Son  and  the  Saviour  of  the  world.  Then  mark  your  position  and 
your  conduct.  You  are  standing  at  the  foot  of  the  cross — for  faith  places 
every  believer  there — and  you,  as  a  professing  believer,  must  be  held  to 
be  standing  there,  doing  all  you  do  in  the  solemn  presence  of  the  Father, 
and  the  Son,  and  the  Spirit,  who  meet  all  penitent  souls  there.  I  say  you  are 
standing  at  the  foot  of  Christ's  cross,  and  I  hear  you  declaring  that  you 
believe  in  the  Divinity  of  him  who  died  there ;  and  that  you  believe 
in  his  death,  as  meant  to  represent  God's  awful  displeasure  against  sin, 
and  to  atone  for  it.  This  is  what  you  say,  the  creed  which  you  cling  to, 
and  would  die  rather  than  deny.  But  what  are  you  doing — doing  at 
the  foot  of  this  very  cross,  where  the  odiousness  and  misery  of  sin  are 
there  set  forth,  painted  in  the  agonies  of  the  Son  of  God  ?  Who  wilj 
believe  it  ?  You  are  sinning  on  there — sinning  more  comfortably  now, 
since  Christ  has  died  to  save  you  from  your  sins.  You  believe  —  that 
pacifies  your  conscience,  and  makes  sin  look  harmless.  What  though 
you  sin  a  little  ?  Faith  covers  a  multitude  of  sins.  Or  even  though 
you  should  be  led  on  to  sin  a  little  more  than  you  meant  to  do,  th« 
blood  of  Jesus  Christ  cleanseth  from  all  sin — it  will  secure  you.  Do  you 
think  it  will  ?  Do  you  really  think  that  this  is  the  glorious  gospel  of 
the  grace  of  God  ?  What  !  Is  the  cross  nothing  more  than  a  sanc- 
tuary for  sin  ?  When  the  wrath  of  God  pursues  it,  may  sin  flee  for 
shelter  indifferently  to  the  devil  or  to  Christ  ?  Did  the  Saviour  spread 
his  bleeding  wing  over  this  earth,  just  that  it  might  become  a  safe  place 
for  sinning  in  ?  This  drunkard  perishes,  because  he  does  not  believe  ; 
but  you  believe,  and  therefore,  though  you  are  a  drunkard  too,  you  are 
safe  !    Poor  sinner  !     Do  you,  indeed,  think  so  ? 

Surely  the  guilt  of  false  professors  in  these  days  is  very  awful,  and 
little  thought  of.  They  boast  of  their  light,  their  knowledge,  their  ser- 
vices. These  shall  terribly  condemn  them — by  these  they  are  excluded 
from  the  benefit  of  the  Saviour's  prayer,  "  Father,  forgive  them  !"  for 
they  know  well  what  they  are  doing.  Worse  than  the  Jews,  who  were 
ignorant  of  the  Saviour  whom  they  crucified — worse  than  the  devils, 
who  had  no  Saviour  to  crucify — worse  than  Judas,  who  would  have  re- 
called his  guilty  deed,  if  he  could — these  false  professors  stand  out  upon 


REV.    J.    A.    CAMTBELL.  471 

this  earth  as  sinners  without  a  parallel ;  and  in  the  world  to  come  they 
shall  be  set  forth  for  an  example,  suffering  the  vengeance  of  eternal 
fire. 

O  professor  of  the  blessed  gospel !  Beware  lest  ye  come  to  the  place 
of  torment  in  such  fearful  circumstances—  you  can  come  to  it  in  no 
other. 


(  472  ) 


LECTURE    XXXI. 

THE  TRANSFIGURATION. 

BY  THE  REV.  J.  W.  TAYLOR,  FLISK  AND  CREICH. 

Luke  ix.  28-35. 

From  amid  the  lowliness  of  Christ's  humble  condition,  the  Transfigu- 
ration arises  as  a  bright  display  of  heavenly  majesty — as  a  breaking 
forth  of  glory  from  under  the  cloud  in  which  he  appeared.  The  veil  of 
humanity  was  drawn  aside,  and  his  admiring  followers  were  admitted 
to  behold  somewhat  of  that  glory  which  Jesus  had  with  the  Father  be- 
fore the  world  was. 

When  John  saw,  in  prophetic  vision,  a  door  opened  in  heaven,  "the 
roice  as  of  a  trumpet  talked  with  him,  and  said,  come  up  hither,  and  I 
will  shew  you  wonderful  things.''  A  similar  voice  we  may  now  consider 
as  proceeding  forth  from  the  Mount  of  Transfiguration,  and  calling  upon 
us  reverently  to  contemplate  the  glories  of  unveiled  Divinity  which  are 
here  displayed.  Let  us  not  be  disobedient  to  the  heavenly  voice  ;  but 
preparing  our  minds,  let  us  ascend  the  mountain  in  company  with  our 
Saviour  and  his  three  disciples,  and  meditate  upon  the  circumstances 
which  their  eyes  saw,  and  their  ears  heard,  and  which  the  pen  of  inspi- 
ration has  recorded  for  our  instruction. 

Christ's  Companions.  (<  He  took  Peter,  and  John,  and  James."  We 
are  not  informed  what  it  was  which  guided  Christ  in  the  selection  of 
these  three  ;  and  conjectures  are  generally  unsatisfactory  where  Scrip- 
ture itself  is  silent.  Pious  ingenuity  has  not  been  awanting  in  the  search 
of  reasons  ;  and  this  is  what  she  has  found  :  "  Peter,  because  the  eldest ; 
John,  because  the  dearest ;  James,  because,  next  Peter,  the  zealousest." 
Faith,  if  it  feels  the  curiosity,  will  remove  it  by  resolving  all  into  the 
good  pleasure  of  Christ,  and  by  taking  his  simple  choice  as  the  best  of 
reasons — "  even  so,  O  Lord,  for  so  it  seemed  good  in  thy  sight."  Still 
it  is  remarkable  that  the  three  whom  he  here  selects  to  see  his  glory, 
were  those  whom  he  afterwards  chose  to  behold  his  grief.  The  wit- 
nesses of  his  majesty  on  Tabor,  were  the  witnesses  of  his  sore  amaze- 
ment in  Gethseraane.  Behold  an  illustration  of  God's  ways  of  mercy  to 
his  Church  J  He  makes  scenes  of  glory  preparatory  to  scenes  of  suffer- 
ing— He  takes  his  own  to  the  "  holy  mount,"  and  makes  them  "  eye-wit- 


REV.  J.  W.  TAYLOR.  473 

nesses  of  his  majesty,"  before  he  calls  them  to  trials  for  his  sake.   Times 
of  revival  generally  precede  times  of  trouble. 

The  Place.  "And  went  up  into  a  mountain."  Many  mountain^ 
have  had  a  double  honour  bestowed  upon  them.  Beautiful  for  situa- 
tion, the  joy  of  the  lands  they  adorn,  they  have  yet  been  made  more 
eminent  from  being  selected  as  the  scenes  of  magnificent  events.  The 
sacred  tops  of  Moriah,  of  Sinai,  of  Pisgah,  of  Sion,  and  of  Calvary,  will 
rise  before  the  imagination ;  and  here  another  mountain  claims  an  inte- 
rest second  to  none  of  them.  The  mountain  on  which  Christ  was  trans- 
figured is  generally  supposed  to  be  Mount  Tabor,  in  the  plain  of  Es- 
draelon,  about  two  hours  distance  east  of  Nazareth.  In  this  land  of 
fine  views,  Tabor  commands  one  of  the  finest.  From  its  top  the  view 
extends  northward  to  the  heights  of  Huttin,  and  to  the  steep  and  frown- 
ing hills  of  Bashan.  The  plain  of  Esdraelon  spreads  onward  to  the 
west,  until  it  is  shut  in  by  the  ridge  of  Carmel.  To  the  south  is  seen 
the  graceful  range  of  the  little  Hermon,  celebrated  for  its  dews,  and  the 
Mount  of  Gilboa,  on  whose  barren  summits  David  prayed  that  no  dew 
might  descend.  Chosen  by  Christ  to  be  the  scene  of  his  glorious  change, 
this  mountain  has  been  invested  with  distinguished  honour.  Lebanon, 
with  its  goodly  cedars — Mount  Olivet,  the  scene  of  Christ's  frequent 
retirement — even  Zion  itself,  on  whose  north  side  stands  the  city  of  the 
living  King,  is  not  more  hallowed  in  the  thoughts  of  the  Christian  than 
is  the  rounded  top  of  Tabor.  "  Why  leap  ye,  ye  high  hills,  this  is  the 
hill  where  God  desireth  to  dwell  in  ?" 

The  Object.  The  object  which  Christ  had  in  view  in  retiring  to  the 
solitude  of  this  mountain  is  distinctly  noted — "  He  went  up  to  a  moun- 
tain to  pray."  It  may  not  be  doubted  but  that  the  pure  soul  of  Jesus 
would  delight  in  the  freshness  and  beauty  of  nature  ;  and  that  his  would 
be  the  exalted  joy  of  connecting  the  beauties  of  nature  with  "  the  beau- 
ties of  holiness."  In  the  solitary  silence  of  this  mountain  top,  he  would 
lift  up  his  eyes  to  the  blue  heavens,  and  his  soul  to  Him  who  sits  above 
the  heavens,  and  the  wind  which  breathed  around  him  would  waft  the 
voice  of  his  earnest  prayer.  Often  do  we  find  him  retiring  from  the 
erowds  which  followed  him,  to  enjoy  converse  with  his  Father ;  and  often 
did  the  shades  of  night  close  in  upon  him,  while  with  strong  crying  and 
tears  he  made  known  his  supplications,  and  was  heard  in  that  he  feared. 
Fit  pattern  for  us  to  follow  !  Christ  never  entered  upon  any  great  work 
without  prayer.  The  two  events  in  his  life,  in  themselves  the  most  dis- 
similar, are  yet  connected  by  this  one  point  of  resemblance,  that  it  was 
through  the  gate  of  prayer  he  entered  upon  them  both.  When  the  deep- 
est scene  of  his  humiliation  was  to  overshadow  him,  he  went  into  a  gar- 
den to  pray  ;  and  here,  when  heaven's  glory  was  about  to  descend  upon 


474  FREE  CHURCH  PULPIT. 

him,  and  he  was  about  to  enjoy  the  chief,  we  may  say  the  only,  outburst 
of  personal  exaltation,  he  gets  up  to  this  mountain  top  as  a  humble  sup- 
pliant. 

The  Change.  It  was  while  engaged  in  this  exercise,  that  a  more  glo- 
rious sight  was  seen  than  that  which  gladdened  the  pillow  of  Jacob  at 
Bethel,  and  Tabor  Mount  became  for  a  time  the  bouse  of  God,  and  the 
gate  of  heaven.  And  may  we  not  take  occasion  from  this  to  observe 
the  close  connection  betwixt  prayer  and  the  manifestation  of  heavenly 
favours.  It  is  out  of  the  lowliest  vales  that  the  highest  mountains  often 
arise.  It  is  generally  after  the  humble  exercise  of  sincere  prayer  that 
the  heart  of  the  believer  is  lifted  up  to  its  "  high  places  ;"  that  his  face 
reflects  the  brightness  of  heaven,  and  his  soul  is  adorned  with  the  beau- 
ties of  holiness.  It  was  a  homely  illustration  of  this  high  and  comfort- 
ing truth,  which  the  experience  and  expression  of  a  young  and  anxious 
cottager  supplied — "  I  never  am  so  happy  as  when  upon  my  knees."  As 
in  Christ's  history,  so  in  the  experience  of  this  poor  cottager,  Tabor 
visions  succeeded  to  Tabor  prayers. 

While  he  was  praying,  a  visible  change  spreads  over  the  Saviour's 
person.  The  marred  visage  and  the  humble  apparel  of  the  despised 
Galilean,  are  now  exchanged  for  a  countenance  of  fairest  beauty,  and 
for  robes  of  unspotted  whiteness.  He  who,  a  moment  before,  had  no 
form,  and  no  comeliness,  and  no  beauty  whereby  men  might  desire  him, 
now  appears  radiant  with  the  brightest  glory.  Verse  29,  "  As  he  pray- 
ed, the  fashion  of  his  countenance  was  altered,  and  his  raiment  was 
white  and  glistening." 

The  imagination  of  man  may  arrive  at  the  end  of  created  perfection, 
and  human  language  may  describe  it,  but  our  hearts  can  neither  con- 
ceive nor  can  our  lips  utter  the  grandeur  of  this  heavenly  glory.  One 
ray  of  such  glory  shot  forth  from  the  upper  sanctuary  would  eclipse  with 
its  brightness  the  amassed  heaps  of  earthly  splendour.  Any  description 
of  a  scene  so  glorious  it  becomes  us  not  to  attempt.  Let  us  rather  mo- 
destly admire  the  dignified  simplicity  of  sacred  narration.  St  Matthew 
thus  describes  it — "  His  face  did  shine  as  the  sun,  and  his  raiment  was 
white  as  the  light."  Never  was  scene  more  full  of  majesty.  Never  was 
description  more  full  of  grandeur  and  simplicity.  His  face  was  like  the. 
sun.  His  raiment  was  like  the  light.  Stephen's  face  appeared  as  it 
had  been  the  face  of  an  angel.  Moses'  face  shone  with  an  overpowering 
majesty,  when  he  came  down  from  the  mount;  and  the  children  of  Israel 
were  afraid  to  come  nigh  him.  But  Christ's  Transfiguration  exceeded 
in  glory.  For  even  that  which  was  made  glorious  had  no  glory  in  this 
respect,  by  reason  of  the  glory  that  excelleth.  Often  did  Christ,  in  Old 
Testament  times,  as  the  Angel  of  the  Covenant,  assume  the  human  form, 


REV.  J.  W.  TAYLOR.  475 

as  if  to  essay  it,  and  to  testify  his  readiness  to  assume  it  when  the  ful- 
ness of  the  time  should  come.  So  here  we  find  him  taking  up,  for  a 
short  season,  even  while  he  tabernacled  in  flesh,  that  form  of  glory  which 
he  will  wear  in  heaven. 

We  consider  Peter,  John,  and  James,  who  were  admitted  to  see 
Christ's  glory  on  Tabor,  as  happy,  but  a  more  glorious  sight  still  is  in 
reserve  for  everyone  of  his  true  disciples.  Christ's  prayer  to  his  Father 
is,  "  Father,  I  will  that  where  I  am  there  they  may  be  also  ;"  and  that 
prayer  will,  in  due  time,  be  fulfilled.  On  that  day  when  the  redeemed 
of  the  Lord  shall  return  to  Zion,  with  songs  and  everlasting  joy  upon 
their  heads,  they  will  be  admitted  to  a  sight  of  Jesus,  clothed  with  a 
beauty  more  dazzling  than  what  was  seen  on  the  Mount  of  Transfigura- 
tion. More  exhilarating  still  !  It  will  not  be  as  spectators  of  Christ's 
glory  merely,  it  will  be  as  sharers  of  it  that  we  will  be  admitted.  Not 
as  a  private  person  has  Christ  risen,  but  as  the  triumphant  Head  of  his 
Church  ;  and  in  this  character  it  is  that  he  is  glorified.  In  due  time  all 
his  members  will  partake  of  his  exaltation.  Our  bodies  will  also  be 
clothed  with  immortal  youth  and  beauty.  This  mortal  shall  put  on  im- 
mortality, and  this  corruptible  shall  be  clothed  with  incorruption.  We 
know  that  we  shall  be  like  him,  for  we  shall  see  him  as  he  is.  With 
open  face  beholding  as  in  a  glass  the  glory  of  the  Lord,  we  shall  be 
changed  into  the  same  image,  from  glory  to  glory,  even  as  by  the  Spirit 
of  the  Lord. 

Contemplate,  then,  in  the  glories  of  Tabor,  an  earnest  and  an  ex- 
ample of  the  believer's  glorified  change.  But  transformation  precedes 
transfiguration.  He  that  will  be  transfigured  at  last  must  be  trans- 
formed now. 

Christ's  Attendants.  On  this  interesting  occasion,  Christ  was  not 
alone,  ver.  30.  Moses  and  Elijah  have  descended  from  their  glorified 
abodes  to  meet  and  to  converse  with  the  Saviour  of  men.  Behold  in 
this  varied  group,  a  representation  of  the  Church  in  her  diversified  dis- 
pensations. Here,  on  one  hand,  are  Moses  and  Elijah,  the  representa- 
tives of  Old  Testament  saints — Moses,  the  giver  of  the  law,  Elijah,  the 
chief  of  the  prophets.  There,  on  the  other,  are  Peter,  John,  and  James, 
the  ministers  of  the  New  Testament.  While  in  the  midst  stands  Jesus, 
to  whom  the  law  and  the  prophets,  and  the  apostles,  equally  bear  wit- 
ness, and  from  whom  the  glory  of  all  comes.  Christ  is  all  and  in  all. 
Tabor  top  exhibits  a  precious  illustration  and  sample  of  that  "  gather- 
ing together  in  one  all  things  in  Christ,  both  which  are  in  heaven  and 
which  are  on  earth," — which  the  dispensation  of  the  Gospel  hath  com- 
menced, and  which  the  fulness  of  glory  will  consummate.  Ephcsians 
i.  10. 


476  FREE    CHURCH   PULPIT. 

Replete  indeed  with  important  instruction  is  this  reappearance  of 
Moses  and  Elijah.  It  tells  us,  as  Scripture  generally  tells  us,  by  palpa- 
ble facts,  that  death  is  not  the  end  of  being — that  all  the  dead  live 
before  God.  Nay,  in  this  we  even  think  we  have  an  evidence  of  the 
resurrection  of  the  body.  For  as  the  apostles  knew  that  it  was  Moses 
and  Elijah  who  conversed  with  them,  they  must  have  appeared  in  a 
bodily  shape,  so  that  their  persons  might  be  discovered.  Elijah  we 
know  was  translated,  so  that  he  did  not  see  death.  With  his  glorified 
body  he  might  at  once  descend.  Bat  whence  had  Moses  his  bodily  ap- 
pearance ?  The  subject  has  perplexed  angelic  intelligences.  Michael 
the  archangel,  when  contending  with  the  devil,  disputed  about  the  body 
of  Moses.  Was  the  body  of  Moses,  after  it  was  forsaken  by  the  soul 
"  changed  ?"  And  knowing  no  sepulchre  on  earth,  was  it  carried  up  to 
heaven,  and  thence  sent  down  to  wait  upon  Christ  on  Tabor  ?  Or  is  this 
an  instance  of  resurrection  similar  to  that  mentioned  by  Matthew, 
"  Many  bodies  of  the  saints  which  slept  arose,  and  came  out  of  the  grave 
after  his  resurrection,  and  went  unto  the  holy  city,  and  appeared  unto 
many  ?"  But  this  is  not  among  the  things  that  are  revealed,  and 
Scripture,  as  if  seeking  our  profit  more  than  the  gratification  of  our 
fancy,  passes  by  these  "  hidden  things,''  and  calls  our  thoughts  to  what 
belongs  to  us  and  to  our  children. 

The  subject  of  interview  held  betwixt  Christ  and  these  glorified  visitants 
is  distinctly  specified — a  subject  the  most  interesting  to  our  fallen  family 
— the  great  central  doctrine  of  the  Christian  system — the  decease  which 
Christ  should  accomplish  at  Jerusalem.  The  Spirit  of  Christ  which  was 
in  Moses  and  Elijah,  did  testify  beforehand  these  sufferings  of  Christ, 
and  now  they  seem  the  more  desirous  to  look  into  them,  inasmuch  as 
the  day  of  their  fulfilment  drew  nigh. 

We  judge  falsely  if  we  conclude  that  the  sorrows  of  Christ's  life  were 
summed  up  in  his  active  sufferings — that  the  agonies  of  Gethsemane 
and  the  pains  of  Calvary  exhausted  his  griefs.  These  sorrows  are  in- 
conceivable to  us.  The  hour  and  the  power  of  darkness  then  oversha- 
dowed him.  But  there  was  also  a  sorrow  in  the  anticipation  of  them. 
The  dark  cloud  cast  its  shadow  before  it,  and  embittered  all  his  life. 
He  knew  from  the  beginning  what  his  closing  agonies  would  be.  He 
knew  that  he  had  this  baptism  to  be  baptized  with,  and  how  was  he 
straitened  until  it  was  accomplished.  Even  amid  the  glories  of  his 
Transfiguration,  his  heart  seems  occupied  by  this  one  sad  thought — the 
decease  which  he  should  accomplish  at  Jerusalem.  Even  from  beneath 
the  shining  face  and  the  glistening  garments,  "  the  Man  of  sorrows''  is 
clearly  seen.  Unexpected  conjunction!  He  covered  the  face  of  his 
glory  with,  a  cloud,  at  the  very  time  that  his  glory  shone  the  brightest. 


REV.    J.    W.    TAYLOR.  477 

He  thought — he  spate  of  his  deepest  humiliation,  when  he  enjoyed  his 
highest  exaltation.  He  made  preparation  for  Calvary  when  he  was  in 
Tabor.  He,  the  Lord  of  glory,  knew  the  times  and  the  seasons,  and 
by  his  own  example  he  teaches  us  betimes  to  consider  our  latter  end, 
to  make  preparation  when  our  thoughts  are  the  firmest,  and  our  spirits 
are  in  their  best  estate,  and  our  bodies  are  rejoicing  in  fullest  health, 
for  the  evil  days  when  flesh  and  heart  will  faint  and  fail,  and  the  rest- 
less spirit  will  find  no  place  for  the  calmness  of  reflection. 

Probably  Moses  and  Elijah  were  commissioned  in  the  present  instance 
to  impart  consolation  to  Christ's  troubled  soul  in  the  prospect  of  his 
bloody  death.  And  what  could  administer  greater  comfort  than  the 
sight  of  two  heirs  of  bliss,  who  had  already  participated  of  the  joys  of 
his  salvation  ?  What  could  more  effectually  encourage  him  to  make 
his  soul  an  offering  for  sin,  than  to  see  of  that  seed  who,  through  his 
merits,  were  made  perfectly  blessed  in  the  full  enjoyment  of  God  to  all 
eternity  ?  Our  heavenly  Saviour  became  partaker  of  flesh  and  blood, 
was  in  all  points  tried  as  we  are,  and  therefore  his  human  nature,  under 
the  pressure  of  human  woe,  was  refreshed  with  this  visitation  of  human 
sympathy. 

It  was  only  of  his  coming  death,  of  the  decease  he  was  about  to  ac- 
complish, that  Moses  and  Elijah  could  speak.  In  this  respect  the  low- 
est place  in  all  the  plain  is  more  elevated  than  the  highest  point  of 
Tabor ;  he  that  is  least  in  the  kingdom  of  heaven  now,  is  greater  than 
was  Moses  or  Elijah.  For  we  live  under  a  completed  salvation,  and 
can  contemplate  this  decease  as  past.  The  sacrifice  has  been  offered  up, 
and  is  accepted ;  the  price  of  man's  deliverance  has  been  paid,  and  is 
received — Christ  has  died,  God  is  glorified,  the  law  is  magnified,  and 
the  curse  repealed — hell  is  vanquished,  heaven  won,  and  man  saved. 

We  are  now  brought  forward  to  consider  the  character  and  the  con 
duct  of  the  disciples.  "  Peter,  and  they  that  were  with  him,  were  heavy 
with  sleep."  Whether,  my  friends,  is  this  our  frailty  or  our  fault,  our 
misfortune  or  our  sin  ?  We  slumber  when  our  faculties  should  be  ab- 
sorbed in  the  contemplation  of  glory  ;  we  sleep  when  all  our  sympathies 
should  be  awakened  to  the  fullest.  Probably,  in  the  present  instance, 
the  disciples  were  worn  out  by  partaking  of  the  hardships  and  wander- 
ings of  their  Master.  It  is  not  wonderful  then  that  tired  nature  should 
have  sought  repose  in  sleep.  The  kind  apology  which  the  compassionate 
Saviour  pled  for  them  on  an  ocoasion  of  similar  infirmity,  might  now 
be  equally  appropriate — "  the  spirit  is  willing  but  the  flesh  is  weak." 
Or  might  not  the  sleep  which  sealed  the  eyes  of  the  disciples  resemble 
the  sleep  which  fell  upon  the  prophets,  when  the  visions  of  the  Almighty 
were  let  in  upon  their  souls — such  a  "  deep  sleep"  as  Daniel  had  when, 


478  FREE    CHURCH   PULPIT. 

by  the  banks  of  Ulai,  he  heard  the  voice  of  Gabriel,  or  when  he  saw  the 
great  vision  by  the  side  of  the  great  river  Hiddekel.  Our  bodily  eyes 
cannot  behold,  without  being  dazzled,  the  brightness  of  the  sun  shining 
in  his  strength,  so  neither  could  these  disciples  have  beheld  throughout 
the  sight  of  glory  which  Tabor  presented.  Our  natural  bodies  befit 
not  heavenly  sights. 

It  would  appear  from  the  narration  that  the  disciples  saw  only  the 
concluding  part  of  this  scene  of  glory.  It  was  with  them  as  with  Moses 
in  the  cleft  of  the  rock,  God  passed  by  in  the  brightness  of  glory  and 
covered  Moses  with  his  hand.  But  the  covering  hand  was  withdrawn, 
and  the  last  shades  of  the  retiring  glory  Moses  saw.  The  diversified 
character  of  the  disciples  is  well  marked  by  what  happened  upon  their 
awakening  and  seeing  the  conclusion  of  the  Transfiguration.  While 
John  and  James  were  lost  in  wonder,  and  probably  asked  themselves 
what  meaneth  this  great  sight,  Peter  manifests  his  promptness,  his  for- 
wardness of  spirit,  by  breaking  the  silence  with  "  Master,  it  is  good  for 
us  to  be  here,"  &c.  &c.  Out  of  the  mouth  of  babes  and  of  sucklings 
God  has  often  ordained  praise  to  himself.  Out  of  the  mouth  of  the 
unbeliever  He  often  draws  forth  testimonies  to  the  truth — so  here  he 
makes  the  lips  of  righteous  Peter  unwittingly  to  utter  a  sentiment 
full  of  truth  and  of  propriety.  Truly  it  is  a  good  thing  ever  to  be 
found  in  company  with  the  Saviour.  Better  to  fast  with  Christ  than 
to  feast  with  the  world.  Better  a  prison  with  Christ  than  a  palace 
without  him.  Better  the  reproach  of  Christ  than  Egypt's  greatest  ho- 
nours. But  if  it  is  thus  good  to  be  with  Christ  even  in  his  low  estate, 
to  descend  with  him  into  the  valley  of  humiliation,  what  will  it  be  to  be 
taken  into  the  Mount  with  him,  to  behold  his  glory,  and  "  to  sit  down 
with  Him  on  his  throne,  even  as  he  overcame  and  sat  down  with  his 
Father  on  his  throne  ?" 

It  is  good,  my  Christian  friends,  for  us  to  be  here.  This  is  the 
place  where  prayer  is  wont  to  be  made.  This  is  the  house  of  God. 
God  has  promised  to  make  this  place  a  blessings  and  to  meet  with  us 
here,  Matt,  xviii.  20.  Let  us  therefore  look  up  in  earnest  prayer  to 
God  at  this  time,  that  we  may  experience  the  fulfilment  of  that  pro- 
mise. Let  us  now  think  of  the  loving  kindness  of  God  in  the  midst  of 
his  temple. 

There  was  propriety  in  the  first  part  of  Peter's  saying,  there  is  wan- 
dering and  incoherence  in  the  second,  "  let  us  make  three  tabernacles," 
&c.  He  speaks  of  heavenly  spirits  dwelling  in  clay  tabernacles.  He 
dreams  of  stability  in  the  midst  of  change.  He  thinks  of  the  triumph 
without  the  struggle — of  remaining  in  the  Mount  amid  its  peace,  its 
seclusion,  and  glory,  while  there  was  duty  below.     He  was  saying  to 


REV.    J.    W.    TAYLOR.  479 

himself,  "  This  is  my  rest,  here  will  I  stay,  for  I  do  like  it ;"  while 
Christ  was  saying  to  him,  «'  Go  down,  Peter,  and  preach  my  gospel, 
and  maintain  my  cause,  notwithstanding  of  whatever  trouble  or  perse- 
cution may  arise."  Peter's  words  indicate  what  Scripture  tells  us,  "  he 
knew  not  what  he  said." 

The  conclusion.  The  brightest  scenes  on  earth  are  only  transitory. 
The  cloud  of  glory  is  often  succeeded  by  the  cloud  of  gloom.  While 
Peter  was  speaking  a  cloud  descends,  and  receiving  Moses  and  Elijah 
nnder  its  overshadowing  vail,  hides  them  from  the  disciples'  view. 
Doubtless  upon  this  cloud  there  would  be  inscribed  the  character  of  the 
Divine  majesty.  It  was  the  hiding  of  his  power,  the  pavilion  around 
him.  The  disciples  acknowledge  with  a  reverential  fear  the  presence 
of  that  God  whose  dwelling  is  sometimes  the  thick  darkness,  and  some- 
times the  brightness  of  light.  They  saw  no  similitude,  but  out  of  the 
cloud  a  voice  proceeds,  and  conveys  to  them  instruction  worthy  of  all 
this  august  preparation,  "This  is  my  beloved  Son,  hear  him." 

Here  is  the  end  of  Tabor  manifestation.  Here  is  the  end  of  all  Scrip- 
ture revelation,  to  testify  of  Jesus,  and  to  obtain  from  man  a  believing 
submission  to  Him.  Twice  have  the  heavens  opened,  and  twice  has  a 
voice  from  the  most  excellent  glory  proclaimed  that  the  love  of  God 
dwells  in  Jesus.  No  other  manifestation  of  God  to  poor  sinners,  but 
only  in  the  face  of  Jesus  Christ.  No  other  ray  of  Divine  mercy  to  the 
weary  and  heavy-laden,  but  only  through  this  Sun  of  Righteousness. 
God's  one  word  throughout  the  Gospel  to  fallen  man  is,  "  this  is  my 
beloved  Son.''  From  the  great  cloud  of  heavenly  witnesses — patriarchs, 
prophets,  apostles,  and  believers  in  every  age,  it  is  still  the  same  voice — ■ 
Christ,  God's  beloved,  and  you,  0  sinner,  beloved  for  Christ's  sake,  ac- 
cepted in  the  beloved,  justified,  sanctified,  preserved,  glorified  through 
Him.  The  only  way  in  which  God  the  Father  deals  with  sinful  man 
is  by  pointing  them  to  his  Son. 

That  which  is  Evangelical  is  also  practical.  Gospel  duty  is  never 
separated  from  Gospel  doctrine.  Religion  which  terminates  not  in 
action  is  delusion.  In  this  heavenly  exhibition  of  Divine  truths,  doc- 
trine precedes,  duty  follows.  "  This  is  my  beloved  son,''  is  the  Divine 
revelation.  "  Hear  ye  him,"  is  the  Divine  command.  God,  who  at  sundry 
times,  and  in  divers  manners,  spoke  in  times  past  unto  the  fathers  by 
the  prophets,  is  in  these  last  days  speaking  unto  us  by  his  Son.  There- 
fore we  ought  to  give  the  more  earnest  heed  to  the  things  which  we  hear, 
for  if  the  word  spoken  by  angels  was  steadfast,  how  shall  we  escape  if 
we  neglect  so  great  salvation,  which  at  the  first  began  to  be  spoken  by 
the  Lord  ?  If  we  are  Zion's  children,  and  have  been  taught  of  the  Lord, 
we  will  hear  Him.     His  voice  will  be  a  sweet  voice  to  us,  for  it  will  be 


480  REV.  J.  W.  TAYLOR. 

"  the  voice  of  our  beloved."  Every  note  of  that  voice  will  be  sweet  to 
us,  and  will  find  a  responsive  echo  in  each  of  our  hearts.  "  Speak,  Lord, 
for  thy  servant  heareth,"  will  be  our  soul's  ready  language.  When  thou 
speakest  in  mercy,  I  will  hear  wi.h  gladness.  "When  thou  speakest  with 
authority,  let  me  hear  with  submission.  When  thou  speakest  with  re- 
proof, let  me  hear  with  contrition.  When  thou  speakest  in  wrath,  I  will 
hear  with  fear.  I  will  kiss  the  Son,  lest  he  be  angry  with  me,  and  I 
perish  from  the  way  when  his  wrath  is  kindled  but  a  little.  This  is  one 
of  Christ's  marks  of  his  own — one  of  the  simplest  and  one  of  the  surest 
of  all  marks.  "  My  sheep  hear  my  voice,  and  I  know  them,  and  they 
follow  me,  and  I  give  unto  them  eternal  life,  and  they  shall  never  perish, 
neither  shall  any  man  pluck  them  out  of  my  hand." 

The  memory  of  departed  pleasures  is  sweet.  The  mind  delights  to 
dwell  on  the  joys  of  the  years  that  are  gone.  Thus  it  was  with  Peter. 
Thirty  years  after  this,  when  he  was  an  old  man,  and  when  he  was  about 
"  to  put  off"  his  tabernacle,"  and  to  bid  farewell  to  all  earthly  things,  the 
mind  of  Peter  goes  back  to  the  glories  of  Tabor.  It  was  one  of  the  most 
cherished  of  his  remembrances,  and  therefore  an  uppermost  one  among 
his  latest  thoughts.  "  We  have  not  followed  cunningly  devised  fables," 
are  his  words  after  he  had  felt  the  burden  of  threescore  and  ten  years, 
"  when  we  made  known  unto  you  the  power  and  coming  of  our  Lord 
Jesus  Christ,  but  were  eye-witnesses  of  his  majesty ;  for  he  received 
from  God  the  Father  honour  and  glory,  when  there  came  such  a  voice 
to  him  from  the  excellent  glory,  this  is  my  beloved  Son,  in  whom  I  am 
well  pleased.  And  this  voice  which  came  from  heaven  we  heard,  when 
we  were  with  him  in  the  Holy  Mount"  2  Peter  i.  16-18. 

In  the  same  spirit  with  Peter's  hallowed  recollections,  are  those  of 
David,  when  he  said,  "  I  will  remember  thee  from  the  land  of  Jordan, 
from  the  Hermonites,  and  from  the  Hill  Mizar,"  places  where  God  had 
met  with  David  and  comforted  him.  Brethren,  has  our  religion  its  plea- 
sant recollections  ?  Have  we  any  places  consecrated  in  our  memories,  as 
places  where  we  have  had  fellowship  with  the  Father  and  with  his  Son 
Jesus  Christ  ?  Amid  Zion's  many  sanctuaries,  can  we  point  to  any  one 
and  say,  it  was  in  that  church  that  the  Word  came  with  living  power  to 
me,  discerning  the  very  thoughts  and  intents  of  my  heart  ?  Is  there  any 
secret  place  of  which,  so  oft  as  we  are  reminded  of  it,  we  think  as  of  a 
chamber  of  vision  ?  Or  can  we  in  moments  of  solemn  musing,  recall  com- 
munion seasons,  when  refreshing  was  sent  to  us  from  the  presence  of  the 
Lord  ?  These  are  Tabor  recollections — times  when  we  were  with  Him 
in  the  Holy  Mount. 


(481  ) 


LECTURE    XXXil 

Daniel's  prophecy  of  the  seventy  weeks. 
BY  THE  REV.  SELBY  ORD  DODS,  MAYBOLE. 

"  Seventy  weeks  are  determined  upon  thy  people,  and  upon  thy  holy  city,  to  finish  tlio 
transgression,  and  to  make  an  end  of  sins,  and  to  make  reconciliation  for  iniquity,  and  to 
bring  in  everlasting  righteousness,  and  to  seal  up  the  vision  and  prophecy,  and  to  anoint  the 
moot  holy.  Know  therefore  and  understand,  that  from  the  going  forth  of  the  commandment 
to  restore  and  to  build  Jerusalem  unto  the  Messiah  the  Prince  shall  be  seven  weeks  and 
threescore  and  two  weeks  :  the  street  shall  be  built  again,  and  the  wall,  even  in  troublous 
times.  And  after  threescore  and  two  weeks  shall  Messiah  be  cut  off,  but  not  for  himself  ; 
and  the  people  of  the  prince  that  shall  come,  shall  destroy  the  city  and  the  sanctuary  ;  and 
the  end  thereof  shall  be  with  a  flood  ;  and  unto  the  end  of  the  war  desolations  are  determin- 
ed. And  he  shall  confirm  the  covenant  with  many  for  one  week  ;  and  in  the  midst  of  tho 
week  he  shall  cause  the  sacrifice  and  the  oblation  to  cease,  and  for  the  overspreading  of  abo- 
minations he  shall  make  it  desolate,  even  until  the  consummation,  and  that  determined, 
shall  be  poured  upon  the  desolate." — Daniel  ix.  24-27. 

This  vision  was  made  known  to  Daniel  in  answer  to  prayer.  Con- 
trary to  the  ordinary  course  of  the  Divine  procedure,  the  answer  was 
returned  before  the  prophet  rose  from  his  knees.  Let  no  one  suppose 
that  the  manifestation  of  this  vision  was  not,  strictly  speaking,  an  an- 
swer to  Daniel's  prayer;  because  he  did  not  pray  merely  for  the  resto- 
ration of  the  Jews  from  the  Babylonish  captivity  and  the  rebuilding  of 
the  literal  city  Jerusalem  and  its  temple,  but  for  the  restoration  of  the 
whole  civil  and  ecclesiastical  polity  of  that  rebellious  people.  This  is 
evident  even  from  the  words  of  the  prayer.  '•  0  Lord,"  says  he  at  the 
16th  verse  of  this  chapter,  "  according  to  all  thy  righteousness,  I  be- 
seech thee  let  thine  anger  and  thy  fury  be  turned  away  from  thy  city 
Jerusalem,  thy  holy  mountain."  Then,  at  the  17th  verse,  he  says, 
"  Cause  thy  face  to  shine  upon  thy  sanctuary  that  is  desolate."  Although 
the  mind  of  the  prophet  had  contemplated  nothing  more  than  the  literal 
rebuilding  of  the  city  and  temple,  it  was  surely  an  answer  to  his  prayer 
when  God  made  known  to  him  the  precise  period  of  Messiah's  coming, 
which  had  been  so  long  foretold  and  anxiously  looked  for  ;  and  of  which 
all  the  Jewish  rites  and  ceremonies  were  no  more  than  types  and  sha- 
dows. Not  only  so,  but  this  vision  stretches  forward  to  a  period  when 
the  dispersion  and  persecutions  of  the  Jews  shall  be  no  more — when  they 
shall  be  restored  to  their  own  land,  and  their  condition  rival,  if  not  ex- 
ceed, their  ancient  glory.  Thus,  when  we  pray  for  temporal  blessings, 
God  often  sends  spiritual  blessings,  and  even  exceeds  our  requests. 

No.  145. — Lec.  32.  vol.  hi. 


482  free  church  pulpit. 

Why,  it  may  very  naturally  be  asked,  was  the  advent  of  Christ  so 
long  delayed  ?  We  dare  not  presume  to  speak  confidently  on  this  sub- 
ject, because  it  belongs  to  "  the  deep  things  of  God."  Nevertheless  we  can 
discover  some  very  important  ends  that  were  served  by  the  delay.  The 
inborn  depravity  of  the  human  heart,  and  the  darkness  which  naturally 
envelopes  the  human  mind,  had  sufficient  time  to  manifest  themselves. 
The  depth  and  virulence  of  sin's  disease  were  fully  brought  to  light,  in 
order  that  the  necessity  and  importance  of  the  Saviour's  remedy  might 
be  more  clearly  perceived  and  appreciated.  The  length  of  the  delay 
afforded  a  more  convincing  testimony  to  the  faithfulness  and  kindness 
of  God  when  the  Messiah  actually  appeared.  Besides,  the  state  of  the 
world  at  the  time  wa3  in  many  respects  suited  to  His  advent.  Not  to 
speak  of  the  general  expectation  of  His  coming  which  prevailed  in  the 
east,  by  the  advancement  of  civilization,  the  extension  of  national  in- 
tercourse, and  the  commanding  influence  of  the  Roman  empire,  many 
facilities  were  opened  up  for  the  spread  of  the  Saviour's  cause. 

That  this  prophecy  refers  to  the  advent  of  Christ  is  so  obvious  to  the 
most  superficial  reader,  that  it  has  never  been  denied.  That  it  could 
not  relate  to  any  matters  in  the  history  of  the  past  is  evident,  not  merely 
from  the  language  of  the  prophecy  itself,  but  also  from  the  fact,  that 
previous  to  that  time  there  were  no  events  or  circumstances  correspond- 
ing with  those  here  mentioned.  And  that  this  prophecy  could  not  have 
been  written  after  the  events  referred  to  occurred,  is  obvious  to  demon- 
stration, from  the  fact,  that  it  was  in  the  possession  of  the  Jews,  and 
farmed  part  of  the  sacred  canon,  several  centuries  before  these  events 
took  place. 

This  prophecy  is  one  of  the  most  interesting  and  important  which  the 
Bible  contains  in  reference  to  the  Messiah.  Its  interest  and  importance 
are  greatly  enhanced  by  ths  present  ominous  state  of  the  Jews.  It  is, 
at  the  same  time,  one  of  the  most  difficult  passages  of  the  Word  of  God. 
I  know  no  passage  on  the  consideration  of  which  so  great  an  amounfof 
learning  has  been  expended,  and  in  regard  to  which  so  great  a  variety 
of  opinions  have  been  entertaiued.  It  is  of  importance,  however,  to 
observe,  that  whatever  view  we  may  adopt,  it  is  not  essential  to  salva- 
tion. 

In  the  observations  which  I  shall  lay  before  you,  I  shall  not  perplex 
your  minds  or  fatigue  your  attention  with  much  critical  investigation, 
which  is  more  suited  to  a  theological  class-room  or  a  work  from  the  press. 
1  shall  interfere  as  little  as  possible  with  the  common  translation, 
eherishing,  as  I  do,  the  strongest  antipathy  to  the  unwarranted  free- 
dom which  many  Biblical  critics  use  with  the  Word  of  God  ;  and  shall 
•  .:  6n    myself  as  much  as  possible  to  a  literal  interpretation,  believing, 


REV.  SELBY  ORD  DODS. 

as  I  do,  that  we  ought  never  to  interpret  a  passage  figuratively  unl<  w 
a  literal  interpretation  involves  something  absurd,  inconsistent  with  the 
preceding  and  subsequent  context,  or  the  general  tenor  of  God's  wor.i. 

This  prophecy  is  divided  into  two  grand  periods,  one  of  which  is  ob- 
viously a  subdivision  of  the  other,  because  the  events  foretold  are  the 
6ame  in  both,  and  the  several  numerical  parts  of  the  one  exactly  corres- 
pond with  or  are  equal  to  the  sum  of  the  other.  In  other  words,  we 
have  the  period  of  seventy  weeks,  spoken  of  at  the  24th  verse,  daring 
and  at  the  end  of  which  certain  events  therein  specified  are  to  take 
place  ;  then  in  the  subsequent  verses,  we  have  seven  weeks,  three  score 
and  two  weeks,  and  one  week,  during  which  the  several  events  briefiy 
enumerated  in  the  24th  verse  are  to  be  fulfilled.  Thus  the  24th  verse 
forms  a  kind  of  preface  or  introduction  to  the  subsequent  verses. 

The  first  question,  then,  which  suggests  itself  is  when  did  these  seventy 
weeks  commence  ?  It  is  said,  at  the  25th  verse,  "  from  the  going  forth 
of  the  commandment  to  restore  and  build  Jerusalem  unto  the  Messiah 
the  Prince,  shall  be  seven  weeks,  and  three  score  and  two  weeks.''  But 
what  commandment  is  here  referred  to  ?  because  we  find  three  command- 
ments or  decrees  issued  by  the  kings  of  Persia  for  the  rebuilding  of  the 
temple  and  city  of  Jerusalem,  and  for  the  restoration  of  the  civil  and 
ecclesiastical  polity  of  Judah — one  by  Cyrus,  in  the  first  year  of  his 
reign,  contained  in  the  Book  of  Ezra  i.  1-4  ;  another  by  Darius,  about 
the  third  or  fourth  year  of  his  reign,  contained  in  Ezra  vi.  1-12  ;  and 
a  third  by  Artaxerxes,  in  the  seventh  year  of  his  reign,  contained  in 
Ezra  vii.  11-26.  To  these  some  commentators  have  added  a  fourth 
by  the  same  Artaxerxes,  in  the  twentieth  year  of  his  reign.  But  if  you 
examine,  at  your  leisure,  Nehemiah  ii.  1-9,  you  will  find  that  which  has 
been  regarded  as  a  fourth  decree  was  simply  a  permission  granted  to 
Nehemiah  to  superintend  and  expedite  the  work. 

It  being  impossible,  therefore,  to  ascertain  a  priori  which  of  these 
decrees  is  here  referred  to,  we  must  return  to  the  24th  verse,  in  order 
to  ascertain  the  termination  of  the  seventy  weeks ;  and  having  ascer- 
tained their  termination,  we  shall  soon  ascertain  their  commencement. 
In  the  24th  verse,  we  have  six  distinct  circumstances  or  events  specified, 
which  must  take  place  either  during  the  currency  or  immediately  at  the 
close  of  the  seventy  weeks — the  finishing  of  transgression,  i.  e.  Christ's 
making  an  end  of  sin  by  taking  upon  himself  its  penalty,  and  pledging 
himself  to  destroy  its  power  ;  the  making  an  end  of  sin,  or  the  sin- offer- 
ings, i.  e.  Christ's  offering  himself  upon  the  Cross  once  for  all,  as  tho 
great  sacrifice  for  sin,  and  the  antitype  of  all  the  Jewish  sacrifices  ;  tin 
making  of reconciliation  for  iniquity ,  i.  e.  Christ's  removal  of  the  middle 
wall  of  partition  betwixt  the  sinner  and  his  God — slaying  the  enmity 


484  FREE  CHURCH  PULPIT. 

of  the  human  heart,  and  rendering  it  possible  for  God  to  be  at  peace 
with  us  through  His  grand  mediatorial  work  ;  the  bringing  in  of  ever- 
lasting righteousness,  i.  e.  Christ's  righteousness,  on  which  the  redeem- 
ed build  all  their  hopes,  and  which  shall  endure  for  ever  ;  the  sealing 
vp  of  the  vision  and  the  prophecy,  i.  e.  the  completion  or  fulfilment  of 
nil  those  visions  and  prophecies  in  reference  to  Messiah,  the  promised 
deliverer,  which  God  had  given  to  His  Church  and  people  ;  the  anoint- 
ing of  the  Most  Holy,  i.  e.  the  consecrating  or  setting  apart  of  Christ  to 
the  mediatorial  work,  especially  by  the  descent  of  the  Holy  Ghost  and 
the  expressed  approbation  of  His  Father  at  His  baptism  by  His  fore- 
runner John  the  Baptist. 

Now,  from  one  of  these  six  events  we  must  date  the  termination  of 
the  seventy  weeks.  Had  any  other  great  events  been  included,  they 
would  unquestionably  have  been  mentioned.  We  must  date  from  the 
one  which  was  last  fulfilled.  The  last  of  these  events,  then,  is  the  cru- 
cifixion ;  therefore,  from  that  event  we  must  date  the  termination  of 
the  seventy  weeks.  You  are  aware,  I  doubt  not,  that  in  this  and  other 
portions  of  prophetic  Scripture,  a  week  represents  a  period  of  seven 
years,  a  day  for  a  year  being  a  common  method  of  computation  among 
the  Jews  ;  consequently,  seventy  weeis  are  synonymous  with  or  equal  to 
490  years.  In  order,  then,  to  ascertain  the  commencement  of  the  seven- 
ty weeks,  we  have  only  to  calculate  backwards  490  years  from  the  cru- 
cifixion. 

But  chronologists  are  not  agreed  as  to  the  point  whether  we  must  cal- 
culate by  lunar  or  solar  years.  This  matter  we  conceive  may  be  easily 
settled  by  a  simple  experiment.  If  we  go  backwards  from  the  cruci- 
fixion 490  lunar  years,  each  consisting  of  354  days,  according  to  the 
true  astronomical  computation,  or  of  360  days  according  to  the  false 
computation,  we  do  not  arrive  at  any  of  the  periods  at  which  either  of 
the  three  several  decrees  were  issued,  or  any  era  which  can  be  consider- 
ed as  the  date  of  the  commencement  of  the  seventy  weeks ;  because  they 
commenced  at  the  specified  date  of  an  edict  to  rebuild  Jerusalem,  and 
no  such  edict  was  issued  at  either  of  the  periods  to  which  we  are  brought 
by  these  two  mode9  of  computation.  But  if  we  go  backwards  490  solar 
years,  each  consisting  of  365  days,  we  are  brought,  even  with  the  exact- 
ness of  a  month,  to  the  issuing  of  the  edict  in  the  seventh  year  of  the 
reign  of  Artaxerxes  Longiinanus  ;  for  the  crucifixion  took  place  in  the 
year  33  of  the  Christian  era,  or  the  year  4746  of  the  Julian  period,  and 
at  the  time  of  the  Passover,  which  was  always  celebrated  in  the  middle 
of  the  month  Nisan,  i.  e.  the  Jewish  month  answering  to  our  March. 
And  going  backwards  from  this  period  490  years,  we  are  brought  to  the 
corresponding  Nisan  in  the  year  458  before  the  Christian  era,  or  the 


REV.  SELBY  ORD  DODS.  485 

year  4256  of  the  Julian  period,  in  the  Kisan  of  which  year  Ezra  receiv- 
ed his  commission  to  carry  into  effect  the  decree  enacted  by  Artaxerxes 
Longimanus,  in  the  seventh  year  of  his  reign.  This  simple  experiment 
proves  two  things — 1.  That  our  computation  must  be  by  solar  and  not 
by  lunar  years  ;  2.  That  the  date  of  the  foresaid  decree  of  Artaxerxes 
must  be  the  commencement  of  the  seventy  weeks. 

How,  it  maybe  asked,  does  this  interpretation  quadrate  with  the  first 
clause  of  the  24th  verse — "  Seventy  weeks  are  determined  upon  thy 
people,  and  upon  thy  holy  city  ;"  which  seems  to  imply  that  the  rebuild- 
ing of  the  city  and  temple  of  Jerusalem  was  to  commence  at  the  begin- 
ning, and  their  overthrow  was  to  take  place  at  the  termination  of  the 
seventy  weeks  ?  Now,  were  we  to  understand  the  rebuilding  to  be  of 
a  literal  description,  there  would  be  an  insuperable  difficulty  to  the 
above  interpretation.  But  that  a  literal  rebuilding  cannot  be  meant  is 
evident  from  the  simple  fact,  that  the  literal  rebuilding  commeuced  in 
pursuance  of  the  edict  of  Cyrus,  in  the  year  a.  c.  536,  and  was  again 
demolished  by  the  Romans  in  the  year  70  of  the  Christian  era,  which 
period  comprehends  not  490  but  605  years.  And  that  a  figurative  re- 
building, in  other  words,  that  the  restoration  of  the  civil  and  ecclesias- 
tical polity  of  the  Jews,  and  not  the  literal  rebuilding  of  the  city  and 
temple  of  Jerusalem  is  meant,  is  obvious  from  the  most  superficial  view 
of  the  decree  of  Artaxerxes.  You  will  find  it  recorded  in  the  Book  of 
Ezra,  ch.  vii.  12-26.  And  that  we  are  using  no  unwarranted  free- 
dom with  the  language  of  Scripture  is  evident  from  the  fact,  that  the 
other  prophets  employ  terms  similar  to  those  used  in  this  prophecy  when 
speaking  of  the  re-establishment  of  Judah  in  the  latter  times.  See  Je- 
remiah xxxi.  4 ;  xxxiii.  7,  8 ;  Amos  ix.  11  ;  Isaiah  lx.  10-18  ;  liv.  11, 
12.  The  same  figurative  style  pervades  many  portions  of  the  New  Tes- 
tament. See  1  Corinth,  iii.  10,  11;  Ephesians  ii.  19-22;  Jude  xx. ; 
Hebrews  ix.  11,  12  ;  xi.  10  ;  Rev.  xxi.  1,  to  end. 

Now  the  time  or  continuance  of  the  holy  figurative  city,  in  other 
words  the  civil  and  ecclesiastical  polity  of  the  Jews  after  its  restoration, 
was  exactly  490  years,  that  being  the  period  which  elapsed  from  its  re- 
storation by  Ezra  to  the  crucifixion  of  Christ. 

Verse  25,  "  Know  therefore  and  understand,"  &c.  How  are  we  to 
dispose  of  the  two  periods  here  spoken  of?  The  seven  weeks  or  forty- 
nine  years,  we  refer  to  the  period  which  elapsed  during  the  restoring  of 
Judah's  polity,  the  last  act  of  reformation  under  the  administration  of 
Nehemiah  the  successor  of  Ezra,  which  was  the  final  removal  of  unlaw- 
ful marriages  among  the  people  recorded  in  Nehemiah  xiii.  23-31, 
having  taken  place  about  the  close  of  that  period.  Then,  from  that 
time  "unto  the  Messiah  the  Prince,"  there  is  a  term  of  threescor 


486  FRKE  CHURCH  PULPIT. 

two  weeks.  Now  this  phrase  "unto  the  Messiah  the  Prince,'"  cannot 
mean  unto  the  natural  birth  or  unto  the  death  of  the  Messiah,  because 
sachan  interpolation  is  altogether  unwarranted  by  the  language  itself; 
it  would  allow  no  time  for  Christ's  public  ministry,  and  is  inconsistent 
with  fact,  because  his  birth  did  not  take  place  at  the  end  of  the  sixty-nine 
weeks  ;  neither  did  his  crucifixion  take  place  at  the  end  of  the  sixty- 
nine  but  of  the  seventy  weeks.  The  phrase  therefore  must  mean  unto 
fie  otficial  coming  of  Christ  at  the  commencement  of  the  ministry  of  His 
forerunner  John  the  Baptist,  which  exactly  synchronises  with  the  termi- 
nation of  the  sixty-nine  weeks,  for  the  Baptist's  ministry  commenced 
seven  years  before  the  crucifixion,  or  in  the  year  4739  of  the  Julian  pe- 
riod. Now  Christ  himself  declares  that  the  ministry  of  the  Gospel  did 
not  commence  with  His  own  personal  preaching,  but  with  the  previous 
preaching  of  His  forerunner  John  the  Baptist.  "  The  law  and  the  pro- 
phets," says  he,  "  were  until  John  ;  since  that  time  the  kingdom  of  God 
is  preached,  and  every  man  presseth  into  it,"  Lukexvi.  16. 

In  the  last  clause  of  the  25th  verse  there  is  no  difficulty.  It  ob- 
viously refers  to  the  obstacles  thrown  in  the  way  of  Ezra  and  Nehe- 
miah,  while  carrying  on  their  work  of  reformation — obstacles  familiar 
to  the  minds  of  those  who  are  conversant  with  Old  Testament  history. 

Verse  26,  "  And  after  threescore  and  two  weeks  shall  Messiah,''  &c. 
If  the  translation  is  allowed  to  remain  as  it  stands,  the  first  difficulty 
that  presents  itself  is  the  reconciling  of  the  clause,  "  after  threescore 
and  two  weeks  shall  Messiah,''  &c,  with  our  interpretation  of  the  preced- 
ing verses,  and  the  fact  that  Messiah  was  not  cut  otf  at  the  end  of  the 
threescore  and  two  weeks  added  to  the  seven  weeks  during  which  the 
restoration  was  accomplished;  in  other  words,  at  the  end  of  the  sixty- 
nine  but  of  the  seventy  weeks.  Dr  Predeaux  has  suggested  that  the 
word  after  must  be  understood  in  what  he  calls  a  large  sense,  meaning 
not  immediately  at  the  close  of  the  sixty-nine  weeks,  but  at  some  subse- 
quent period  not  far  distant.  We  fear,  however,  that  such  a  liberty  as 
this  would  destroy  all  precision  of  language.  Besides,  it  could  as  easily 
have  been  said  after  threescore  and  three  weeks,  which  corresponds  with 
the  fact.  It  has  therefore  been  suggested  by  the  learned  Faber  that 
the  word  here  rendered  "  shall  be  cut  off,''  should  be  rendered  actively 
"  shall  cut  off,"  referring  not  to  the  crucifixion,  but  to  the  city  and 
the  sanctuary  being  cut  off,  not  by  excision,  which  did  not  take  place 
until  their  final  destruction  by  the  Romans  under  Titus,  in  the  year 
seventy  of  the  Christian  era,  but  to  their  being  cut  off  by  divorce,  which 
did  take  place  at  the  end  of  the  sixty-nine  weeks,  when  the  establish- 
ment of  the  Gospel  dispensation  was  commenced  by  the  preaching  of 
John  the  Baptist.     See  Isaiah  1.   1-7.      The  proposed  translation  of 


REV.  SELBY  ORD  DODS.  487 

Faber  runs  thus — "  After  the  weeks  seven  and  the  weeks  sixty  and  two, 
the  Anointed  One  shall  cut  off  by  divorce,  so  that  they  shall  be  no  more 
his,  both  the  city  and  the  sanctuary.  For  the  people  of  the  prince 
that  shall  come  shall  act  corruptly,  but  the  end  thereof  shall  be  with  a 
flood ;  and  unto  the  end  of  a  war  firmly  decided  upon  shall  be  deso- 
lations."— Faber,  p.  229. 

Let  no  one  be  alarmed  at  giving  up  the  passing  testimony  here  af- 
forded to  the  reality  of  the  atonement,  "  shall  Messiah,"  &c.  because 
that  blessed  doctrine  is  not  based  on  mere  incidental  expressions,  but 
on  broad,  explicit,  oft-repeated,  and  incontrovertible  statements  of  God's 
word. 

What  are  we  to  understand  by  "  the  people  of  the  prince  that  shall 
come?''  Not  the  Romans  under  Titus,  as  some  have  supposed,  because  this 
destroys  the  unity  of  the  prophecy  ;  for  we  think  the  same  individual  ia 
referred  to  from  the  24th  verse  to  the  end  of  the  chapter.  "We  are  to 
understand  by  the  Prince  and  hid  people  Christ  himself  anil  the  Jews. 
It  is  not  necessary  to  prove  to  you  that  Christ  is  often  spoken  of  in  Scrip- 
ture as  "  He  that  should  come,"  (Genesis  xlix.  10  ;  Isaiah  lix.  20  ;  Micah 
v.  2),  and  the  Jews  as  His  own  people  ;  and  every  one  acquainted  with  the 
life  and  discourses  of  Christ  (Matt.  xv.  3-6 ;  Matt.  xv.  7-9 ;  Matt.  iii. 
7-12  ;  John  i.2),  mustknow  somethingof  the  fearful  wretchedness  and  un- 
belief of  the  Jews,  and  their  conduct  towards  Messiah.  They  may  well  be 
said  to  have  "  acted  corruptly."  "  He  came  unto  his  own,"  says  the 
Evangelist  John,  "  and  his  own  received  him  not ;"  and  this  rejection,  in 
connection  with  their  general  depravity,  is  assigned  in  this  prophecy  as 
the  cause  of  their  being  cut  off  or  divorced.  The  war  here  spoken  of 
must  necessarily  refer  to  the  war  waged  against  the  Jews  by  the  Roman 
army  under  Titus — a  war  which  was  expressly  foretold  not  only  by  Old 
Testament  prophets,  but  by  Christ  himself,  (see  Matt,  xxiii.  27-39; 
also  Luke  xxi.  20,  &"..)  This  war  might  well  be  styled  a  flood,  a  pro- 
phetical name  for  a  hostile  invasion,  because,  like  a  mighty  torrent,  it 
rolled  down  every  thing  before  it.  It  might  well  be  said  there  should 
be  "  desolations."*  Neither  were  the  predicted  desolations  confiued  to 
Jerusalem,  but  extended  throughout  all  Judea.  (See  Bp.  Newton's 
Dissertations,  xix.) 

Verse  27,  "  And  he  shall  confirm  the  covenant  with  many  for  one 
week,"  &c.  The  vision  having  referred  to  the  dreadful  punishment  of 
the  Jews  for  their  rejection  of  the  Messiah  in  the  literal  destruction  of 


*  See  Faber's  remarks  on  the  Siege  of  Jerusalem  in  his  work  on  the  prophecy  under  consi- 
deration, p.  353  4.  Also  the  account  of  the  destruction  of  the  temple  given  by  Josephus, 
B.  G,  o.  o,  4:c. 


488  FREE  CHURCH  PULPIT. 

their  city  and  temple  by  the  Romans,  returns  to  the  end  of  the  sixty-nine 
weeks,  and  gives  us  an  account  of  the  business  of  the  last  or  seventieth 
week,  i.  e.,  seven  years.  By  the  confirming  of  the  covenant  during  these 
seven  years  we  are  obviously  to  understand  the  establishment  of  the 
Gospel  dispensation,  which  Paul  styles  "  a  better  covenant,''  (Heb.  viii. 
6),  by  the  ministry  of  John  the  Baptist,  which  lasted  three  years  and  a 
half,  and  the  ministry  of  Christ,  which  lasted  other  three  years  and  a 
half,  and  especially  by  His  death,  which  took  place  at  their  close. 

The  clause  "  in  the  midst  of  the  week,"  Sir  Isaac  Newton,  Faber, 
and  others  translate  "  in  half  a  week,''  and  refer  it  not  to  the  last  week 
of  the  seventy,  but  to  a  period  subsequent  to  the  crucifixion — to  the 
three  years  and  a  half  during  which  the  Jewish  war  continued  and  ended 
with  the  final  destruction  of  the  city  and  temple,  in  the  year  seventy  of 
the  Christian  era.  By  such  an  interpretation  many  difficulties  are  ob- 
viated, but  there  is  this  insurmountable  objection  to  it,  it  breaks  the 
continuity  of  the  prophecy.  We  shall  therefore  attempt  an  explanation 
of  the  passage  as  it  is  rendered  in  our  common  version,  only  rendering 
the  last  word  "  desolater"  instead  of  "desolate,"  and  referring  it  to 
the  Romans  instead  of  the  Jews.  The  phrase  "  in  the  midst  of  the 
week,"  we  refer  to  the  commencement  of  Christ's  public  ministry.  The 
phrase  "  he  shall  cause  the  sacrifice  and  the  oblation  to  cease,''  we  refer 
to  Christ's  proclaiming  the  overthrow  of  the  Levitical  economy.  Then 
the  vision  stretches  be}rond  the  mere  disannulling  of  that  economy,  to 
the  literal  destruction  of  the  city  and  temple  of  Jerusalem,  and  the  con- 
sequent miseries  which  befel  the  Jews — "for  the  overspreading  of  abo- 
minations he  shall  make  it  desolate,"  we  have  the  authority  of  Christ 
himself  for  referring  these  words  to  the  literal  destruction  of  the  city 
and  temple  by  the  Romans.  "  When  ye  therefore,"  says  Christ,  "  shall 
see  the  abomination  of  desolation  spoken  of  by  Daniel  the  prophet,  stand 
in  the  holy  place,  then  let  them  which  be  in  Jude-a  flee  unto  *he  moun- 
tains," &c,  Matt.  xxiv.  15,  16 — "  Even  until  the  consummation,  and 
that  determined  shall  be  poured  upon  the  desolater,"  i.  e.}  the  dispersed 
and  miserable  state  of  the  Jews  shall  continue  until  the  purposes  of  God 
in  reference  to  them  have  been  accomplished,  and  the  time  for  the  final 
destruction  of  the  Roman  empire  has  arrived,  then  that  empire  shall  be 
swept  away,  and  the  Jews,  the  long-despised,  captive  Jews,  shall  return 
and  possess  in  peace  and  in  triumph  the  Holy  Land.  Long  have  they 
hung  their  harps  upon  the  willows  as  they  sat  and  wept  by  the  rivers 
of  Babylon,  while  they  thought  of  the  holy  city  in  which  their  fathers 
dwelt,  and  the  temple  in  which  their  fathers  worshipped  deserted  and 
laid  in  ruins,  while  the  nations  among  whom  they  have  been  dispersed 
have  in  crudest  mockery  required  of  them  mirth,  saying,   "  Sing  us  one 


REV.  SELBY  ORD  DODS.  4 89 

of  the  songs  of  Zion,"  and  have  only  received  the  touching  reply,  "  How 
6hall  we  sing  the  Lord's  song  in  a  strange  hind  ?''  But,  O  daughter  of 
Babylon,  who  hast  long  sat  in  scarlet,  fancying  thyself  a  queen  who  should 
see  no  sorrow,  thy  hands  are  red  with  the  blood  of  murdered  saints,  thy 
days  are  numbered,  the  cup  of  thine  iniquity  will  soon  be  full,  and  thou 
must  drink  it  to  the  very  dregs.  Destruction  is  thy  portion,  but  the 
"  ransomed  of  the  Lord  shall  return  and  come  to  Zion  with  songs  and 
everlasting  joy  upon  their  heads  ;  they  shall  obtain  joy  and  gladness, 
and  sorrow  and  sighing  shall  flee  away,''  (Isaiah  xxxv.  10).  When  the 
Roman  empire  has  served  the  purpose  of  a  rod  to  chasten  God's  people, 
it  shall  be  broken  in  pieces  and  cast  into  the  fire.  Then  shall  this 
magnificent  vision  receive  its  full  and  final  accomplishment.  Thus 
even  amid  the  awful  gloom  which  hung  over  his  country,  and  the 
tremendous  desolations  which  he  beheld  in  vision  coming  upon  his 
countrymen,  light  broke  in  upon  Daniel's  mind,  and  hope  cheered  his 
well-nigh  desponding  heart. 

I  have  thus  given  you  a  very  brief  interpretation  of  this  interesting 
and  important  prophecy.  The  views  I  have  given  I  now  commend  to 
your  attentive  and  prayerful  consideration.  Should  any  of  you  wish 
to  prosecute  the  sibject  further,  I  would  take  the  liberty  of  referring  you 
to  the  following  works,  among  oihers  that  might  be  mentioned,  as  being 
well  worthy  of  your  perusal — Sir  Isaac  Newton's  "  Observations  on 
Daniel;"  Prideaux's  "  Connection  of  the  Old  and  New  Testament 
History;"  Faber's  "  Dissertation  on  the  Prophecy  of  Daniel's  Seventy 
Weeks." 

I  shall  now  conclude  with  a  few  practical  remarks,  suggested  by  our 
examination  of  this  passage  of  Scripture — 1.  The  greatest  caution  is 
requisite  in  interpreting  prophecy.  By  giving  loose  reins  to  an  exuber- 
ant fancy,  many  have  been  led  into  grievous  errors.  We  should  never 
tittempt  a  figurative,  if  the  passage  can  consistently  bear  a  literal  inter- 
pretation. We  should  beware  of  twisting  a  passage  in  order  to  make  it 
harmonise  with  some  preconceived  notion.  We  should  sit  down  to  the 
study  of  the  Bible  with  all  the  humility  and  docility  of  little  children, 
bent  on  the  acquisition  of  truth,  and  resolved  to  follow  the  truth 
whithersoever  it  may  lead  us,  though  it  should  demolish  any  favourite 
theory  of  our  own.  We  should  beware  of  using  any  unwarrantable 
liberty  with  the  common  translation  of  the  Bible.  I  confess  I  have 
been  shocked  with  the  freedom  of  translating  which  several  writers 
Lave  taken  with  this  passage,  in  order  to  make  it  chime  in  with  their 
favourite  notions.  Some  slight  emendations,  we  admit,  may  occasion- 
ally be  made  on  the  common  version  of  the  Bible;  but  these  affect  no 
important  doctrine.      It  is,  on  the  whole,  a  most  faithful  and  valuablo 


490  FREE  CHURCH  PULPIT. 

translation.  Let  no  unlettered  person  imagine  that  the  learned  have 
an  undue  advantage  over  him  in  the  interpretation  of  the  Bible. 
Learning  is  useful  rather  as  a  weapon  of  defence  than  an  instrument 
of  interpretation.  The  Bible  is  our  best  interpreter.  Commentaries  are 
valuable  in  their  own  place;  but  the  most  effectual  way  by  which  to  ascer- 
tain the  mind  of  God,  as  revealed  in  His  word,  is  to  compare  one  portion 
with  another,  and  seek  by  prayer  the  enlightening  influences  of  the  Spirit 
— a  privilege  from  which  even  the  humblest  and  most  illiterate  individual 
is  not  excluded.  The  interpretation  of  the  humble  cottage  patriarch, 
who  knows  his  Bible  well,  and  on  his  bended  knees  maintains  a  daily  in- 
tercourse with  heaven,  is  generally  more  to  be  confided  in  than  that  of 
the  mere  learned  speculator.  Hence  it  is  that  we  prefer  the  simple 
expositions  of  such  men  as  the  good  old  Mathew  Henry  to  many  of  the 
ablest  biblical  critics  of  Germany. 

2.  Whatever  difficulties  may  hang  over  this  and  other  passages  of  the 
BSble,  and  however  much  learned  men  may  differ  in  regard  to  them, 
all  those  passages  which  unfold  the  fundamental  articles  of  Christianity, 
such  as  the  doctrine  of  the  Trinity,  the  fall,  original  sin,  the  atonement, 
justification  by  faith,  the  sanctification  of  the  spirit,  and  a  state  of 
future  rewards  and  punishm8nts,  are  so  plain  that  a  child  can  read  and 
understand  them,  and  they  are  oft  repeated.  These  glorious  doctrines 
rest  not  on  one  isolated  verse,  paragraph,  or  chapter.  In  support  of 
each  a  multitude  of  incontrovertible  texts  can  be  produced.  In  fact, 
they  pervade  the  whole  of  this  blessed  book.  If  you  were  assured  that, 
buried  amid  a  heap  of  sand,  there  lay  a  number  of  particles  of  gold, 
you  would  eagerly  search  for  them,  and  reckon  your  time  and  labour 
well  spent  if  you  found  them.  If  you  were  assured,  that  in  a  certain 
large  field  there  lay  concealed  a  most  valuable  treasure,  you  would  pro- 
ceed to  dig  it  all  over  until  you  found  it,  and  you  would  consider  you 
had  done  well  when  success  crowned  your  exertions.  And  shall  we 
grudge  any  exertions,  any  sacrifices  for  the  sake  of  gold  that  never 
grows  dim — for  the  sake  of  a  treasure  that  shall  never  decay,  and  shall 
never  be  taken  from  us?  If  the  truths  essential  to  salvation  lay  buried 
in  the  most  ambiguous  and  difficult  phrases  or  passages,  which  it  re- 
quired the  most  learned  and  elaborate  criticism  to  unfold,  most  cheer- 
fully should  we  grapple  with  the  task,  when  the  salvation  of  the  soul 
depended  on  it.  How  gladly  then  should  we  hail  the  fact  that  the 
truths  essential  to  salvation  lie  on  the  very  surface— are  to  be  found  in 
every  page  of  that  blessed  book,  expressed  in  the  simplest  and  most 
expressive  terms?  How  highly  should  wo  prize  and  how  carefully 
should  we  study  our  Bibles  ? 


REV.  SELBY  ORD  DODS.  491 

3.  This  prophecy,  like  the  other  prophetical  portions  of  Scripture, 
furnishes  a  powerful,  an  irresistible  argument  in  favour  of  the  Divine 
origin  of  Christianity.  A  person  without  the  gift  of  prophecy  may 
foretell  an  event  in  the  natural,  but  not  in  the  moral  world.  The  skil- 
ful astronomer,  simply  by  a  knowledge  of  those  laws  which  regulate  tiie 
planetary  system,  can  foretell,  with  the  utmost  exactness,  the  appear- 
ance of  a  comet,  an  eclipse  of  the  sun  or  moon,  many  years  before  the 
event  takes  place;  but  no  one,  unless  moved  by  the  Holy  Qhost,  can 
foretell,  several  hundred  years  before,  some  grand  revolution  of  provi- 
dence. No  one  but  an  inspired  prophet  could  tell  with  such  precision 
the  time  of  Messiah's  appearance.  This  passage  proves,  as  by  a  simple 
process  in  arithmetic,  or  a  mathematical  demonstration,  the  Divine  in- 
spiration of  the  Bible.  And,  be  it  observed,  the  evidence  of  prophecy 
is  of  an  accumulative  description.  Stretching  forward,  as  it  does,  to  the 
end  of  time,  it  is  ever  gathering  strength  as  the  events  foretold  succes- 
sively come  to  pass.  It  is  like  the  stream,  which  perhaps  neither  broad 
nor  deep  as  it  flows  down  the  mountain  side,  widens  and  deepens, 
gathering  strength  from  a  thousand  tributaries,  until  it  rolls  down  a 
resistless  torrent  into  the  ocean  ! 

4.  This  prophecy  furnishes  us  with  a  powerful  argument  for  the  con- 
viction of  the  infidel  Jews.  In  arguing  with  them  we  must  draw  our 
arguments  from  the  Old  Testament  Scriptures,  whose  inspiration  all  of 
them  admit,  while  all  of  them  reject,  and  many  of  them  never  heard  of 
the  New  Testament.  We  must  therefore  draw  our  arrows  from  the  Old 
Testament  quiver,  if  we  wish  them  to  enter  the  heart  of  a  Jew.  And 
there  is  no  passage  in  the  Old  Testament  more  fitted  to  overturn 
the  prejudices  than  the  one  we  have  been  considering;  becaute, 
calculate  the  seventy  weeks  a:;  you  please — compute  either  by  lunar  or 
6olar  years,  divide  and  sub- divide,  according  to  any  of  the  theories  that 
have  been  propounded — these  weeks  have  long  since  expired,  and  the 
Messiah,  whose  coming  was  announced  in  this  prophecy  with  arithmeti- 
cal exactness,  has  long  since  appeared,  "  to  put  away  sin  by  the  sacri- 
fice of  himself,"  (Heb.  ix.  26;  Luke  ii.  8,  &c.)  It  is  now  18-16 
years  since  the  glory  of  the  Lord  shone  round  about  the  humble  shep- 
herds of  Bethlehem,  as  they  watched  over  their  fleck  by  night,  and  a 
celestial  sound  greeted  their  ears  with  the  royal  proclamation,  "  Unto 
you  ia  born  this  day,  in  the  city  of  David,  a  Saviour  who  is  Christ 
the  Lord,"  while  a  multitude  of  the  heavenly  host  sung  in  sweetest 
melody,  "  Glory  to  God  in  the  highest,  and  on  earth  peace,  good-will 
toward  men."  And  history,  incontrovertible  history,  tells  us  that  this 
lame  Jesus,  a  few  years  afterwards,  was  crucified  on  the  Hill  of  Calvary, 
as   the   iong- foretold   and   anxiously  expected    Saviour  of  the  world. 


492  FREE  CHURCH  PULPIT. 

Ah,  ye  unbelieving,  infatuated  Jews,  why  do  ye  reject  the  Son  of  God, 
the  only  Redeemer  of  mankind  ?  You  may  look  for  another  Messiah, 
but  ye  shall  look  in  vain.  Never  shall  such  another  light  be  seen,  nor 
such  a  song  be  sung  on  the  plains  of  Judah — never  shall  another  infant 
Jesus  be  cradled  in  Bethlehem's  manger — never  shall  another  Saviour 
die  on  Calvary's  Hill.  As  Hoses  lifted  up  the  serpent  in  the  ivildernesa, 
so  has  the  Son  of  Man  been  already  lifted  up.  (John  iii.  14).  Ye  are 
therefore  inexcusable  if  ye  persist  in  your  impenitence  and  unbelief. 

But  what  concerns  the  Jews,  concerns  sinners  of  every  age  and  clime. 
Ah  !  it  is  a  delightful  task  to  herald  the  tidings  of  a  full  and  free  salva- 
tion to  a  guilty  world.  Yes,  Oh  !  sinner,  whosoever  thou  art,  and  what- 
ever may  have  been  thy  former,  and  whatever  may  be  thy  present  char- 
acter, this  prophecy  brings  glad  tidings  to  you.  It  tells  you  of  a  fountain 
in  which  you  may  be  cleansed  from  the  pollutions  of  sin — of  a  physician 
who  can  cure  all  the  diseases  of  your  soul — of  the  balm  that  can  solace 
your  agonized  heart — in  other  words,  this  prophecy  tells  you — even  you, 
where  and  how  you  may  find  pardon,  peace,  sanctification,  and  eternal 
life,  by  believing  on  the  same  Jesus  who  died  upon  the  cross  when  the 
seventy  weeks  were  ended. 

And  oh !  dear  brethren,  let  all  of  us  remember  that  the  subject  on 
which  we  have  been  meditating,  comes  home  to  the  business  and  the 
bosoms  of  us  all.  The  truths  of  this  blessed  book,  and  especially  such 
passages  as  that  which  we  have  been  considering,  are  not  designed  merely 
to  form  the  subjects  of  speculative  enquiry.  On  them  depend  the  salva- 
tion of  the  soul — by  them  the  decisions  of  the  judgment-day  are  to  be  re- 
gulated. And  let  you  and  me  remember  that  mere  knowledge  either  of 
literature,  philosophy,  or  the  Bible — mere  orthodoxy  of  creed  or  skilful 
argumentation,  will  be  of  no  avail  at  the  grand  assizes  of  assembled 
worlds,  which  will  as  certainly  approach  as  the  end  of  the  seventy  weeks. 
If  we  have  been  the  means  of  convincing  and  impressing  others,  the  severer 
will  be  our  doom  if  we  have  neither  been  convinced  nor  impressed  our- 
selves. Let  no  one  deceive  himself ;  for  those  only  will  be  found  on  the 
right-hand  side  of  the  Judge,  whose  names  are  enrolled  in  the  Lamb's 
Book  of  Life ! 

May  God  bless  these  truths  for  the  mutual  edification  of  us  all  through 
Jesus  Christ  our  Lord.     Amen. 


(493) 


SERMON  CXIX. 

PRECEPT,   rROMISE,   AND   m.VYEil  ;     AN   ILLUSTRATION  OF  THE  HABMOKY 
BETWEEN  DIVINE  SOVEREIGNTY   AND   HUMAN  AGEN<  V. 

BY  THE  REV.  HUGH  MARTIN,  PANBRIDE. 

"  Make  you  a  new  heart  and  a  new  spirit."-  Ez.  xviii.  31. 

*  A  new' heart  also  will  I  give  you.  and  a  new  spirit  will  I  put  within  you."— Ez.  xxxvi.  '8. 

•*  Create  iu  ine  a  clean  heart,  O  God;  and  renew  a  right  spirit  within  me.— Pa.  Li.  10 

It  is  proposed  in  the  following  discourse  to  enquire  into  the  relations 
which  subsist  among  these  three  verses,  with  the  view  of  exhibiting  the 
helplessness  and  responsibility  of  man  in  connexion  with  the  sovereignty 
and  grace  of  God  in  the  matter  of  the  new  heart,  (and  indeed  in  salva- 
tion generally) ;  if  by  the  blessing  of  the  Divine  Spirit,  we  may  lead  you 
to  despair  of  "  man,  with  whom  this  is  impossible,''  and  with  mingled 
anxiety  and  hopefulness  to  have  recourse  to  "  Him  with  whom  all  things 
are  possible,"  (Matt.  xix.  26) — "  even  God,  who  quickeneth  the  dead, 
and  who  calleth  the  things  that  are  not  as  though  they  were," 
(Rom.  iv.  17.) 

That  these  texts  are  closely  related  to  each  other  must  be  obvious 
even  on  the  most  cursory  examination.  The  same  expressions  occur  in 
each  of  them,  and  they  all  clearly  point  to  one  and  the  same  subject  of 
momentous  interest.  A  farther  attention,  however,  will  show,  that  while 
the  subject  is  the  same  in  all,  it  is  presented  in  a  different  light  in  each. 
In  all,  the  one  unvaried  topic  of  regeneration  is  placed  before  us ;  but 
in  passing  from  one  to  another,  the  point  of  view  from  which  we  look 
upon  it  is  changed.  In  the  first,  it  is  presented  to  us  embodied  in  a 
command,  "  Make  you  a  new  heart  and  a  new  spirit."  la  the  second, 
it  is  embodied  in  an  offer,  "A  new  heart  also  will  I  give  you,  and  a 
new  spirit  will  I  put  within  you."  In  the  third,  it  is  embodied  in  a 
supplication,  "  Create  in  me  a  clean  heart,  O  God  ;  and  renew  a  right 
spirit  within  me."  The  first  comes  from  God  the  Lawgiver  ;  the  second 
comes  from  God  the  Redeemer ;  the  third  comes  from  man  the  suppliant. 
The  first  is  the  loud  and  authoritative  voice  of  Majesty  ;  the  second  is 
the  still  small  voice  of  Mercy  ;  the  third  is  the  humble,  earnest  voice  of 
Entreaty.  In  the  first,  God  presents  his  authority  and  demands  his 
right ;  in  the  second,  God  presents  his  mercy,  and  makes  offer  of  his  gift ; 
in  the  third,  man  presents  to  God  his  own  offer  again,  and  pleads  for 
its  fulfilment.     The  first  is   an  utterance  from  the  throne  of  ju 

No.  146.— See.  119.  vol.  ut. 


491  FREE  CHURCH  PULPIT. 

the  second  is  an  utterance  from  the  throne  of  grace ;  the  third  is  an 
utterance  from  its  footstool.  The  first  is  a  Precept ;  the  second  is  a  Pro- 
mise ;  the  third  is  a  Prayer. 

A  true  veneration  for  the  word  of  the  living  God,  will  at  once  deliver 
us  from  the  sin  and  folly  of  looking  on  this  as  a  random  combination, 
the  product  of  mere  chance,  and  will  dispose  us  to  behold  in  it  an  ex- 
hibition of  Divine  wisdom,  and  the  result  of  a  Divine  arrangement, 
fraught,  we  may  well  believe,  with  much  practical  instruction,  and  cal- 
culated to  give  comprehensive  and  satisfactory  views  of  certain  vital 
;:  truths  once  delivered  to  the  saints."  It  is  not  with  the  materials  of  a 
curious  speculation,  savouring  more  of  ingenuity  than  utility,  that  we 
are  furnished  in  these  verses,  and  in  the  threefold  light  which  they  cast 
upon  the  self-same  subject.  On  the  contrary,  they  are  replete  with 
principles  which  pervade  the  Word  of  God,  and  the  life  of  God  in  the 
soul, — principles  which  are  the  only  real  key  to  the  harmony  of  Divine 
truth,  written  both  in  Scripture  "  and  on  the  fleshly  tablets  of  the 
heart."  And  it  may  deepen  this  impression  on  our  minds,  if  we  con- 
sider that  the  three  verses  chosen  as  the  subject  of  illustration  are  not 
the  only  three  in  Holy  Scripture  so  related  to  each  other,  but  an 
instance  only  of  a  general  rule — a  specimen  merely  of  a  very  frequent 
arrangement.  It  might  be  shown  by  a  large  enumeration  of  cases,  that 
every  duty  incumbent  upon  us,  as  the  sinful  creatures  of  the  Most  High, 
may  be  regarded  in  the  same  threefold  aspect ;  first,  as  enjoined  in  a 
command  to  performance  ;  secondly,  as  involved  in  a  proffer  of  help  ; 
and  thirdly,  as  acknowledged  in  a  supplication  for  help.  Let  the  follow- 
ing suffice. 

Is  it  our  duty  to  seek  a  knowledge  of  God — an  acquaintance  with  his 
name,  his  character,  his  nature?  assuredly,  for  "this  is  life  eternal," 
(John  xvii.  3),  and  thus  only  shall  we  "be  at  peace."  Then  the  com- 
mand is,  "  Acquaint  thyself  with  God,"  (Job  xxii.  21)  ;  the  promise  is 
"I  will  give  them  a  heart  to  know  me,"  (Jer.  xxiv.  7)  ;  and  the  appro- 
priate prayer  is  that  of  the  Psalmist,  "  Give  me  understanding  accord- 
ing to  thy  word,"  (Ps.  exix.  169).  If  following  his  example,  "thou 
ciest  after  knowledge,  and  liftest  up  thy  voice  for  understanding,  then 
shalt  thou  understand  the  fear  of  the  Lord,  and  find  the  knowledge  of 
God."  (Prov.  ii.  3  and  5).  Again,  the  duty  of  saving  faith,  so  often 
neglected  in  the  character  of  a  duty,  is  presented  to  us  in  Scripture, 
under  the  same  threefold  aspect.  It  is  matter  of  precept,  "  This  is  his 
commandment,  that  we  should  believe  upon  the  name  of  his  Son  Jesus 
Christ,"  (1  John  iii.  23) ;  it  is  matter  of  promise  also,  "  By  grace  are  ye 
saved  through  faith  ;  and  that  not  of  yourselves,  it  is  the  gift  of  God." 
(Eph.  ii.  8)  ;  the  gift  of  God,  promised  "on  the  behalf  of  Christ,"  and 


REV.  HUGH  MARTIN.  4'J5 

bestowed  in  answer  to  the  intercession  of  the  "  priest,"  now  "  upon  hia 
throne" — "  I  have  prayed  for  thee,  that  thy  faith  fail  not,"  (Phil.  i.  29, 
and  Luke  xxii.  32);  and  it  is  matter  of  daily  supplication  with  all  saints. 
"Lord,  I  believe,  help  mine  unbelief,"  (Mark  ix.  24).  Another  very 
interesting  illustration  of  this  principle,  and  one  in  which  we  do  not 
need  to  bring  the  texts  from  different  portions  of  the  Word,  is  found  in 
the  sixth  chapter  of  the  Gospel  of  John,  where  Jesus  is  speaking  of  him- 
self as  the  true  manna,  the  bread  of  life  which  cometh  down  from  heaven. 
In  the  midst  of  this  discourse,  he  lays  the  following  injunction  on  his 
disciples,  "  Labour  for  the  meat  which  endureth  to  everlasting  life" 
(ver.  27) — an  injunction  which  he  immediately  follows  up  with  the  pre- 
cious corresponding  promise — "  which  the  son  of  man  shall  give  unto 
you;"  and,  rightly  exercised  under  the  teaching  of  their  Lord,  the 
apostles  hasten  to  offer  up  to  him  the  appropriate  prayer,  "  Lord  ever- 
more give  us  this  bread,"  (ver.  34).  And  not  to  multiply  farther  in- 
stances, let  it  be  borne  in  mind,  that  not  even  the  duty  of  prayer  itself 
is  exempt  from  this  principle  of  triple  relation.  We  have  a  command- 
ment to  "pray  without  ceasing,"  (1  Thes.  v.  17)  ;  but  we  have  a  pro- 
mise too,  "  Likewise  the  Spirit  also  helpeth  our  infirmities,  for  we  know 
not  what  we  should  pray  for  as  we  ought,  but  the  Spirit  itself,"  even 
"the  Spirit  of  grace  and  supplications,"  "  maketh  intercession  for  us 
with  groanings  which  cannot  be  uttered,"  (Rom.  viii.  26,  and  Zech.  xii. 
10) ;  and  the  special  prayer  applicable  in  these  circumstances,  we  learn 
from  the  example  of  the  apostles,  "  Lord,  teach  us  to  pray,"  (Luke 
xi.  1). 

In  short,  the  W^ord  of  God  is  full*  of  this  important  and  beautiful 
arrangement.  You  will  always  find  a  promise  adapted  to  the  precept, 
and  a  prayer  grounded  on,  and  appropriate  to  them  both. 

Our  intention,  then,  is  to  lead  you  to  contemplate  somewhat  of  the 
wisdom  of  God  in  this  arrangement,  to  enquire  into  the  practical  spiri- 
tual purposes  which  it  subserves,  in  the  hands  of  the  Divine  Spirit,  in 
awakening  the  soul  and  leading  it  to  God,  making  good  that  paradox  of 
grace  which  engrafts  the  most  joyous  hopefulness  upon  the  convicted 
sinner's  abject  helplessness — the  gracious  Creator's  strength  being  per- 
fected in  the  guilty  creature's  weakness.  In  other  words,  let  us  examine 
the  Divine  economy  of  Precept,  Promise,  and  Prayer,  when  brought 
powerfully  into  contact  with  th3  anxious  and  enquiring  soul. 

I.  And,  first,  as  to  the  Precept.    What  place  does  it  hold  in  this  ar- 

*  Compare  the  following  sets  of  texts,  (Phil.  ii.  12;  Phil.ii.13;  2  Thes.  i  11).     (ICor.xvi. 
13;  2  Cor.  xii.  !) ;  Ps.  xx.  2).     (Phil.  iv.  4  ;  tea.  l.\i  3  ;  Ps.  Ii.  12).    I  tea.  i   16  :   tea.  L  18;   1  '• 
li.  2  and  7)     (Eph.  v.  14  :  both  precept  and  promise  ;  Psa.  cxix.  20,  or  Ez.  xxxvii.  U).     (Jer. 
iii.  22,  first  clause;  Matt,  xviii.  11,  12;  Ps.  cxix.  176). 


496  FREE  CHURCH    PULriT. 

rangement  ?      What  is  its  office  ?     What  good  practical  purposes  does 
it  serve  ? 

"  Make  you  a  new  heart  and  a  new  spirit."  At  first  sight  this  command 
may  appear  to  be  worse  than  useless.  Does  it  not  enjoin  a  thorough  im- 
possibility ?  The  practical  and  the  possible  seem  to  be  utterly  put  to 
flight?  "  Can  the  Ethiopian  change  his  skin,  or  the  leopard  his  spots  ?" 
(Jer.  xiii.  23.)  "  Who  can  bring  a  clean  thing  out  of  an  unclean  ?  not 
one,"  (Job  xiv.  4.)  "  In  me,  that  is  in  my  flesh,  dwelleth  no  good 
thing,"  (Rom.  vii.  18.)  But  surely  the  power  to  make  a  new  heart 
and  a  new  spirit  is  a  good  thing — one  of  the  best  of  things,  the  most 
wonderful,  the  most  glorious,  the  most  holy.  It  belongs  not  to  me.  I 
am  "  dead  in  trespasses  and  in  sins,"  (Eph.  ii.  1.)  I  have  as  little 
power  to  make  a  new  heart  as  I  bad  to  create  my  living  soul  at  first. 
My  present  heart  can  be  of  no  use  to  me  in  this  matter,  for  it  is  "  de- 
ceitful above  all  things,  and  desperately  wicked.  I  cannot  even  know 
it,"  (Jer.  xvii  9.)  The  law  of  God  can  be  of  no  use  to  me,  for  it  can- 
not accomplish  this  holy  achievement,  in  that  it  is  "  weak  through  the 
flesh,"  (Rom.  viii.  3),  my  fleshly  heart  being  "  enmity  against  it, 
not  subject  to  it,  neither  indeed  can  it  be,"  (Rom.  viii.  7.)  The  as- 
sistance of  my  neighbour  can  avail  me  nothing,  for  he  cannot  redeem 
himself,  and  as  little  can  he  help  "  by  any  means  to  redeem  his  brother. 
The  redemption  of  my  'soul  is  precious,  but  it  ceaseth  for  ever,"  (Ps. 
xlix.  7,  8.)  And,  oh  !  surely  this  command  is  but  a  mockery  of  my  help- 
lessness ?  Is  not  this  a  cruel  triumphing  over  my  inability  ?  What 
tendency  can  th's  have  to  remove  the  evil  ?  Surely  there  is  no  step 
taken  here  to  give  a  practical  movement  to  my  helpless  soul. 
Yes,  there  is.  Yoar  very  meditations  prove  it.  For 
1.  This  command  has  evidently  made  you  conscious  of  your  helpless- 
ness, and  I  call  that  a  practical  movement,  a  very  practical  movement — 
an  invaluable  result — and  the  indispensable  prerequisite  to  all  others. 
Would  your  thoughts  ever  have  been  directed  towards  your  helplessness 
at  all,  but  for  such  commands  as  this  ?  Would  you  ever  have  imagined 
your  heart  so  wicked,  so  carnal,  so  polluted,  so  abominable  as  it  is  ? 
Would  you  ever  have  imagined  it  such  that  it  cannot  be  mended  or  im- 
proved at  all,  but  must  be  altogether  removed  and  replaced,  but  for  this 
injunction,  "  Make  you  a  new  heart  ?"  Would  you  ever  have  imagined 
that  you  had  wandered  so  far  from  God,  but  for  the  loud  voice  in  the 
distance  behind  you  crying,  "  Return,  return  ?"  Would  you  ever  have 
known  how  thoroughly  your  soul  is  paralyzed  in  spiritual  death  but  for 
the  command,  "Arise  from  the  dead?"  (Eph.  v.  14.)  Would  you 
ever  have  known  how  completely  your  senses  are  all  sealed  in  spiritual 
sleep  but  for  the  authoritative  voice  of  God  ?  and  even  that,  as  you  can 


REV.  HUGH  MARTIN.  4i>7 

testify,  only  like  a  dying  echo,  through  your  dream,  crying,  "  Awake, 
awake,  thou  that  sleepest,"  (Ibid.)  Say  not  that  the  precept  is  useless. 
If  you  have  been  aroused  to  earnest  thought  at  all,  the  precept  has  al- 
ready done  you  good  service.  If  your  meditations  on  this  impracticable 
commandment — this  "  hard  saying" — are  at  all  honest  and  heartfelt, 
they  are  abundant  testimony  to  the  practical  worth  and  working  of  the 
precept  on  your  soul.  It  has  led  you  to  think  of  your  helplessness. 
You  have  one  invaluable  lesson  already.  Follow  on,  for  "  to  those  that 
have  shall  be  given."     "  Thank  God  and  take  courage."     Fur, 

2.  This  is  not  all  that  the  precept  can  do  for  you.  It  will  not  only 
lead  you  to  think  of  your  weakness  and  helplessness,  but  it  will  tend  to 
show  you  hoiv  complete  and  thorough  your  impotency  is,  and  to  deepen 
the  sense  of  this  upon  your  soul.  For  it  will  not  do  to  have  merely  some 
vague  and  general  idea  of  your  inability  ;  you~must  have  a  deep  and  per- 
vading spiritual  conviction  of  this  truth.  It  must  not  be  a  matter  of 
hearsay,  but  of  actual  experiment  and  experience.  I  can  conceive  a  sick 
man  confined  to  his  couch,  murmuring  and  fretting  over  the  injunction 
of  his  physician,  which  prevents  him  from  rising  and  walking  through 
his  chamber.  He  feels  that  he  is  indeed  weak,  but  he  knows  not  how 
much  disease  has  debilitated  his  shattered  frame  ;  and  he  thinks  it  a 
hard  restriction  to  be  deprived  of  the  liberty  of  trying  his  strength. 
If  nothing  else  will  convince  him,  let  him  get  the  proof  of  experience. 
Let  permission  be  given  him  to  walk  across  his  chamber,  and,  as  in  the 
attempt  he  falls  helpless  into  the  arms  of  the  friendly  physician,  whose 
wisdom  he  doubted,  and  whose  advice  he  despised,  he  will  at  last  ac- 
knowledge how  thoroughly  his  strength  has  been  prostrated.  This  is 
not  to  be  supposed  an  accurate  illustration  in  all  points,  for  the  natural 
man  does  not  possess  even  those  wretched  remnants  of  strength  which 
the  case  imagined  involves — paralysis  and  even  death  itself  are  the  fa- 
vourite images  of  Scripture.  Yet  what  I  wish  you  to  observe  is,  that  in 
the  sinner's  spiritual  experience,  the  command,  "  make  you  a  new  heart,  ' 
holds  a  place  and  serves  a  purpose  exactly  similar  to  the  permission 
given  to  the  sick  man  to  try  the  measure  of  his  bodily  powers.  You  may 
have  some  dim  notions  of  your  helplessness.  But  bring  it  to  the  test  of 
experiment.  This  precept  gives  you  the  opportunity  ;  nay,  lays  you 
under  the  obligation  to  do  so.  Go  and  try  to  make  yourself  a  new  heart. 
Labour  to  regenerate  your  own  soul.  "  Whatsoever  thy  hand  findeth  to 
do,  do  it  with  thy  might."  And  then  tell  your  success.  Break  off  every 
old  habit,  if  you  can.  Give  up  every  outward  act  of  sin.  Mortify  the 
deeds  of  the  body.  But  have  you  changed  your  heart  ?  Have  you  given 
it  new  dispositions,  new  desires,  new  delights.  In  short,  alter  labour 
the  most  painstaking,  the  most  strenuous,  the  most  unintermitting,  have 


498  FREE  CHURCH  PULPIT. 

you  succeeded  in  yielding  obedience  to  this  commandment  ?  Have  you 
"  made  you  a  new  heart  and  a  new  spirit  ?"  No.  But  you  have  proved 
experimentally  that  it  is  wholly  beyond  your  power.  By  the  precept 
you  have  been  taught  experimentally  what  you  but  dimly  surmised  be- 
fore, even  your  thorough,  unmitigated,  and  hopeless  helplessness.  You 
had  heard  of  that  helplessness  "  by  the  hearing  of  the  ear  ;"  but  now 
your  whole  soul  feeleth  it.  You  have  now  a  far  more  deep  and  pervad- 
ing and  pressing  conviction  of  this  humbling  truth  ;  for  the  spiritual 
precept,  and  your  efforts  to  obey  it,  have  proved  to  you  conclusively,  be- 
cause experimentally,  that  you  are  wholly  "  carnal,  sold  under  sin," 
(Rom.  vii.  14.)  Is  not  this  another  practical  movement  ?  "I  had  not 
known  sin  but  by  the  law,"  (Rom.  vii.  7.)  I  had  not  felt  my  helpless- 
ness but  by  the  precept. 

3.  But  the  precept  can  do  you  more  service.  It  can  originate  another 
and  perhaps  a  still  more  important  practical  movement.  It  may  have 
already  taught  you  how  thoroughly  helpless  you  are  by  nature.  But 
this  is  not  enough.  Besides  evoking  the  testimony  of  experience  and 
consciousness,  the  precept  has  power  to  toj.ch  the  springs  of  conscience ; 
and  without  this  it  would  indeed  be  utterly  inefficient. 

Let  me  commend  the  truth  to  your  conscience  in  the  sight  of  God,  who 
searcheth  the  heart.  With  what  moral  feelings  do  you  regard  this 
thorough  helplessness  ?  Is  it  not  the  case  that  you  regard  it,  or  are  at 
least  continually  tempted  to  regard  it,  more  in  the  light  of  a  melancholy 
misfortune,  which  makes  you  very  much  to  be  pitied,  than  as  a  heinous 
crime  which  makes  you  very  much  to  be  condemned  ?  Is  it  not  the  case 
that  you  look  upon  yourselves  chiefly  as  sufferers  in  this  matter,  and 
scarcely,  if  at  all,  as  malefactors  ?  Do  you  not  think  that  your  case  calls 
more  for  sympathy  than  for  blame — that  you  should  rather  be  soothed 
than  threatened.  We  appeal  to  you  if  this  is  not  very  often  the  cast 
and  current  of  your  meditations.  Because  you  cannot  obey  this  com- 
mand, therefore  you  imagine  you  are  not  responsible  for  disobeying  it — 
because  you  are  thoroughly  helpless,  therefore  you  imagine  you  are  as 
excusable.  And  thus  the  deceitful  heart,  ever  tender  to  its  own  sores, 
and  plausible  in  its  own  defence,  contrives  to  shake  itself  clear  of  the 
irksome  feeling  of  obligation  to  keep  the  impracticable  commandment. 
In  such  circumstances,  it  is  strange  with  what  wretched  sophistry  con- 
science will  submit  to  be  baffled  and  silenced,  and  with  what  contradic- 
tory excuses  its  remonstrances  are  put  away  ;  so  much  so,  that  out  of 
his  own  mouth  the  sinner  maybe  condemned.  "If  we  were  only  in 
more  favourable  circumstances,  we  might  and  would  obey  this  precept ; 
but  as  matters  stand,  with  the  whole  head  sick  and  the  whole  heart  faint, 
with  '  nothing  in  us  but  wounds  and  bruises  and  putrifying  sores,'  surely 


REV.  HUGH  MARTIN.  499 

we  cannot  be  expected  to  come  up  to  the  high  standard  which  this  com- 
mandment sets  before  us.''  Now,  in  giving  vent  to  such  meditations  .13 
these  (and  it  is  to  be  feared  they  are  not  uncommon),  do  you  really  con- 
sider what  you  say  ?  If  you  were  in  more  favourable  circumstances, 
you  would  obey  this  precept  ?  What  do  you  mean  by  more  favourable 
circumstances  ?  Your  circumstances,  spiritually  considered,  must  be 
such  that  you  have  within  you  either  the  old  heart  or  the  new.  No  pos- 
sible condition  can  be  imagined  between  these  two  ;  and  what,  therefore, 
does  this  promise — so  potent  in  silencing  the  conscience,  and  ending  all 
debate,  and  putting  all  anxiety  to  flight — what  does  it  amount  to  but 
simply  this,  that  if  you  had  the  new  heart  already,  you  would  then 
"  make  you  a  new  heart  and  a  new  spirit" — you  would  do  the  work 
after  it  had  been  fully  accomplished  ?  Truly,  if  by  such  a  proffer  con- 
science were  momentarily  silenced,  the  deceitful  heart  ought  in  its  turn 
to  be  thoroughly  ashamed  ;  and  if  these  are  its  wretched  delusions,  it  is 
surely  high  time  it  were  for  ever  got  rid  of  and  replaced. 

Do  you  still  suggest  that  your  helplessness  sets  you  free  from  blame 
and  responsibility  ?  If  you  have  any  reverence  for  the  Word  of  God, 
the  precept  ought  at  once  to  cure  you  of  such  perverse  imaginings.  For 
here  you  have  the  Lawgiver  himself  giving  forth  his  deliverance  on  your 
case,  and  his  utterance  is  in  the  form  of  a  command.  It  is  not  an 
utterance  of  pity,  or  of  sympathy,  or  of  lamentation,  over  your  pros- 
trate impotency.  The  Lord  does  not  say,  at  least  here  he  does  not  say, 
Oh  that  you  were  able  to  make  you  a  new  heart  and  a  new  spirit. 
On  the  other  hand,  this  is  an  utterance  of  authority.  It  is  an  unhesi- 
tating'and  peremptory  injunction  from  the  God  who  rules  in  righteous- 
ness. You  may  have  begun  perversely  to  imagine  that  your  helpless- 
ness had  removed  you  from  under  his  authority,  and  beyond  the  limits 
of  his  government.  But  it  is  not  so.  He  is  still  the  God  with  whom 
you  have  to  do  ;  with  whom  you  have  to  do,  not  as  sufferers  merely, 
but  as  subjects  still ;  and,  in  testimony  thereof,  listen  to  the  voice  of  his 
commandment,  i(  make  you  a  new  heart  and  a  new  spirit."  He  comes 
to  deal  with  you,  not  as  stifferers  whose  disease  may  issue  in  death  as 
its  result,  but  as  rebels  whose  crime  must  issue  in  death  as  its  doom. 
He  comes  to  tell  you  that  you  have  not  got  beyond  his  dominions — that 
still  he  is  your  lawgiver  and  your  judge.  Could  he  be  a  judge  at  all, 
if  rebellion  carried  you  beyond  his  right  and  his  power  of  judging? 
Could  he  be  a  lawgiver  at  all,  if  entitled  to  legislate  only  for  the  righte- 
ous? Nay  ;  "  the  law  is  not  made  for  a  righteous  man,"  but  for  exactly 
such  as  you,  "  for  the  lawless,"  (1  Tim.  i.  9),  for  all  those  who,  like  you, 
are  seeking  freedom  from  the  obligation  of  this  very  law,  which  com- 
mands you  to  "  make  a  new  heart  and  a  new  spirit."    Surely,  then,  it  is 


500  FREE  CHURCH  PULPIT. 

miserable  affectation  for  a  guilty  sinner  to  sorrow  over  his  helplessness 
as  a  misfortune,  and  then  to  think  that  all  that  can  be  expected  of  him 
is  discharged,  and  he  is  responsible  for  nothing  more.  Let  him  learn 
rather  to  tremble  over  this  helplessness  as  a  crime,  the  very  fountain- 
head  and  cause  of  all  crimes. 

Is  this  demand  said  to  be  unreasonable  ?  This  might  be  pleaded  if 
there  could  be  two  opinions  as  to  the  source  of  our  inability  to  obey, 
but  not  if  it  springs  from  our  perverse  and  irrepressible  and  willing 
habit  of  doing  evil — not  if  we  are  incapable  of  making  a  new  heart, 
because  our  natural  hearts  have  not  only  shown  symptoms  of  enmity  to 
God,  but  are  very  enmity  itself.  Is  it  possible  for  any  one  to  affirm 
that  the  very  depth  of  our  iniquity,  and  the  uniformity  of  our  criminal 
habits,  must  set  us  free  from  the  charge  of  all  crime  ?  Is  it  possible  that 
the  consciences  of  men  can  be  so  perverted  and  debauched  ?  No  :  not 
so  long  as  they  are  found  "  the  meanwhile  accusing  or  else  excusing 
one  another,"  (Rom.  ii.  14).  Suppose  it  possible  for  some  man,  some 
monster  in  human  form,  to  acquire  the  habit  of  murder,  so  that  he  could 
not  refrain  from  assassinating  every  victim  that  crossed  his  path — that 
by  habit,  and  a  monstrous  love  for  blood,  he  had  become  utterly  incap- 
able of  obeying  the  commandment,  "  Thou  shalt  not  kill" — would  any 
one  tell  me  that  this  man's  inability  to  obey  excused  him  from  the 
penalty  of  disobeying  ?  Would  not  the  doom  of  death  be  sealed  upon 
this  human  fiend,  amidst  the  loud  execrations  of  outraged  humanity  ? 
And  is  the  case  any  different,  or  less  urgent,  when  the  just  and  righte- 
ous King  of  Glory  sits  in  judgment  ?  Shall  his  high  and  righteous  bar 
be  degraded  by  the  admission  of  a  plea  which  would  be  scouted  as  in- 
sane at  a  human  tribunal  ?  Shall  the  very  strength  of  the  grasp  which 
the  law  has  over  the  rebellious  heart  be  pleaded  as  a  reason  why  the 
lawgiver  should  abdicate  his  throne,  and  denude  himself  of  all  his 
claims  ?  Nay,  verily  :  not  to  obey  is  itself  a  crime — not  to  be  able  to 
obey  is  a  second,  rivetting  and  fastening  the  first  as  with  iron.  Rather 
it  is  a  habit  of  crime  plunging  the  soul  in  a  sea  of  guilt. 

Thus,  then,  the  office  of  the  precept  is  most  vital  and  important.  It 
first  of  all  informs  the  sinner  that  all  is  not  well,  and  points  to  the 
seat  of  the  disease.  Then  it  leads  him  experimentally  to  a  knowledge 
of  his  miserable  condition,  his  thorough  helplessness  and  inability  to 
6ave  himself.  And  lastly,  it  presses  on  his  conscience  a  deep  feeling 
of  his  responsibility  and  criminality.  Thus  he  learns  much  of  himself, 
and  he  learns  much  of  the  God  with  whom  he  has  to  do.  He  is  taught 
to  feel  his  own  weakness  and  worthlessness.  He  is  taught,  also,  God's 
authority  and  power.  He  is  led  to  see  his  thorough  subjection  to  the 
Heavenly  Majesty,  and  his  not  less  thorough  incapacity  to  do  the  dutit  s 


REV.  HUGH  MARTIN.  501 

of  a  subject.  You  may  have  been  "  alive  without  the  precept  once, 
but  when  the  precept  comes  in  spiritual  power,  sin  revives  and  you  die," 
(Rom.  vii.  9).  You  die  to  all  pride,  and  peace,  and  hope.  You  learn 
two  solemn  troths,  which,  when  taken  together,  give  you  no  rest  till 
they  mercifully  shut  you  up  to  the  only  remedy.  You  know  youi  help- 
lessness ;  but  you  cannot  sit  down  contented,  for  you  know  also  your 
obligation  and  responsibility.  You  know  your  obligation  ;  but  you  do 
not  become  legalists,  for  you  know  also  your  helplessness.  You  feel 
that  you  cannot  obey ;  but  this  does  not  set  all  at  rest,  because  you  feel 
that  you  must  obey.  You  feel  that  you  must  obey  ;  but  neither  does  this 
settle  all,  for  you  also  feel  that  you  cannot.  It  is  "  as  if  a  man  did  flee 
from  a  lion,  and  a  bear  met  him,"  (Amos  v.  19).  "  Fear,  and  the  pit,  and 
the  snare,  are  upon  thee,  0  inhabitant  of  the  earth.  And  it  shall  come  to 
pass,  that  he  that  fleeth  from  the  noise  of  the  fear  shall  fall  into  the  pit, 
and  he  that  cometh  out  of  the  midst  of  the  pit  shall  be  taken  in  the 
snare,"  (Is.  xxiv.  17,  18).  In  neither  can  you  remain.  You  struggle 
from  the  pit  of  helplessness,  because  you  feel  you  are  bound  over  to 
obedience.  You  avoid  the  snare  of  legalism,  because  you  know  you 
cannot  render  the  obedience  required.  Oh  !  what  a  source  of  unspeakable 
spiritual  agony  is  there  here  !  And  so  must  it  still  remain,  while  the 
"  inhabitant  of  the  earth  "  looks  not  beyond  the  earth  for  deliverance. 
But  look  up,  and  lift  up  the  head,  O  wearied  sinner, — look  away  from 
thyself ;  long  enough  has  that  poor  self  of  thine  agonized  thee — truly 
thou  wilt  find  no  help  there.  Look  "  up  unto  the  hills  whence  cometh 
thine  aid  ; "  and  then,  baffled  with  thy  weak  and  helpless  attempts 
to  "  make  thee  a  new  heart  and  a  new  spirit,"  and  prostrated,  too,  with 
the  thought  that  it  must  be  done,  turn  now  from  the  terrible  prece]  t 
and  listen,  "  Be  still  and  know  that  it  is  God."  Thus  saith  the 
Lord,  "  A  new  heart  also  will  I  give  thee,  and  a  new  spirit  will  I  put 
within  thee." 

II.  We  come,  then,  to  the  consideration  of  the  Promise. 

1.  And,  in  the  first  place,  it  is  obvious  that  the  wisdom  of  God  is  won- 
derfully exhibited  in  bringing  in  the  promise  at  this  precise  point.  If 
it  had  come  sooner,  the  soul  would  not  have  been  prepared  to  receive  it. 
If  it  had  come  later,  the  soul  would  have  been  already  given  over  to 
hopeless  despair.  The  promise  cannot  go  before  the  precept,  for  then 
the  soul  would  not  feel  the  need  of  it,  and  consequently  its  value  would 
not  be  appreciated ;  and  the  promise  cannot  come  after  the  prayer, 
for  then  prayer  would  have  no  foundation  on  which  to  ground  her  sup- 
plication.    But  the  Lord,  who  knoweth  the  spirits  which  he  hath  made, 


502  FREE  CHURCH  PULPIT. 

and  who  "  knoweth  what  is  in  man,  and  needeth  not  that  any  should 
testify  unto  him,"  (John  ii.  25),  seeth  the  end  of  a  spiritual  conflict 
from  the  beginning,  and  all  the  parts  thereof  in  their  order ;  and  he 
comes  in  with  his  separate  dealings  at  the  proper  time,  and  at  the  pro- 
per point.  Thus,  when  the  precept  has  done  the  preparatory  work  in 
righteous  authority,  the  promise  begins  to  reign  on  the  throne  of  meek- 
ness and  of  mercy.  The  precept,  like  affliction,  "may  not  have  seemed 
joyous,  but  rather  grievous;  nevertheless  it  hath  wrought  the''  hum- 
bling "  fruits  of  righteousness,"  preparatory"  to  the  gifts  of  mercy, 
"  in  them  that  have  been  rightly  exercised  thereby,"  (Heb.  xii.  11). 
The  reign  of  the  precept,  if  we  look  not  beyond  it — if  we  regard  it  as 
an  end — may  have  been  a  reign  of  terror.  Viewed,  however,  as  a  means, 
as  the  prerequisite  merely  to  the  "  better  things  to  be  revealed,"  it  has 
indeed  been  the  reign  of  grace  begun,  although  the  grace  as  yet  has 
been  concealed.  But  now  "  the  better  things  themselves  "  are  brought 
to  us  by  the  promise.  If  the  precept  could  have  brought  these  things, 
"  if  that  first  covenant  had,"  in  this  respect,  "  been  faultless,  then 
should  no  place  have  been  sought  for  the  second,"  no  room  for  the 
promise.  But  because  the  precept  has  a  tantalizing  "  shadow  "  only 
"  of  the  good  things  to  come,  and  not  the  very  image  of  these  things," 
because  it  can  never  "  make  the  comers  thereunto  perfect" — because 
"  the  law  can  make  nothing  perfect" — therefore  "  there  is  verily  a  dis- 
annulling of  the  commandment  going  before,  for  the  weakness  and  un- 
profitableness thereof,"  to  make  way  for  "  the  bringing  in  of  a  better 
hope" — "  he  taketh  away  the  first  that  he  may  establish  the  second  ;" 
and  what  the  precept  "  cannot  do,  in  that  it  is  weak  through  the 
flesh,  God "  through  his  own  Son  can  do,  by  the  "  promise,  which 
in  him  is  yea  and  amen."  (Compare  Heb.  vii.  18,  19,  viii.  6-13, 
x.  1-9;  Rom.  viii.  3).  Is  the  precept  then  useless?  No,  by  no  means. 
"  Is  it  then  against  the  promise  of  God  ?  God  forbid;  for  if  there  had 
been  "  a  precept  "  given  which  could  have  given  life,  verily  righteous- 
ness" and  a  new  heart  "  should  have  been  by"  that  precept.  "  Where- 
fore then  serve th  the"  precept  ?  "  It  was  added  because  of  transgres- 
sions," and  nature's  helplessness,  "  till  the  seed  should  come  to  whom 
the  promise  was  made."  And  its  indispensable  and  blessed,  though 
painful  work,  is  this — that  it  "  hath  concluded  all  under  sin  "  and  help- 
lessness, and  proved  this  in  their  own  experience  and  to  their  own  con- 
sciences, "  that  the  promise  by  faith  of  Jesus  Christ  might  be  given  to 
them  that  believe.  But  before  "  the  promise  "  came  we  were  kept 
under  the"  precept,  "  shut  up  unto  the  "  promise  "  which  should  after- 
wards be  revealed.     Wherefore  the  "  precept  "  was  our  schoolmaster,  to 


REV.  HUGH  MARTIN.  503 

bring  us  to  "  the  promise,  and  to  him  who  is  "  the  surety  of  a  covenant 
established  upon  better  promises,"  "  that  we  might  be  justified  by  faith." 
(See  Gal.  iii.  19-24.) 

Thus  there  is  the  economy  of  a  Mosaic  dispensation,  carried  on  pre- 
paratory to  that  of  a  Christian  dispensation,  in  God's  dealings  with 
every  regenerated  sou],  as  truly  and  really  as  in  the  history  of  the  col- 
lective church.  This  preparation  in  the  church  was  not  more  necessary 
than  it  is  in  the  individual  heart ;  and  just  as  there  was  a  Divine  wis- 
dom seen  in  emancipating  the  Church  from  the  "  tutors  and  governors,  ' 
at  "  the  time  appointed  of  the  Father,"  when  "  he  sent  forth  his  Son," 
so  there  is  a  "  fulness  of  the  time  "  in  the  history  of  every  believing 
sinner  when  God  sends  forth  his  promise,  even  the  promised  Spirit  of 
his  Son,  into  the  heart,  as  faithfully  as  he  sent  forth  his  Son  into  the 
world,  emancipating  the  despairing  soul  as  fully  in  the  one  case  from 
the  grievous  bondage  of  the  precept,  as  he  freed  his  people  in  the  other 
from  those  beggarly  elements,  and  from  that  "  yoke  of  bondage  which 
neither  they  nor  their  fathers  were  able  to  bear."  In  the  days  of  Moses, 
the  Church  was  not  ready  for  the  simplicity,  the  liberty,  the  manliness, 
and  the  spirituality  of  the  Christian  dispensation.  And  so,  at  the  open- 
ing of  the  soul's  spiritual  discipline,  by  reason  of  its  childish  ignorance 
and  wayward  pride,  God  introduces  a  dispensation  of  precept  first ; 
and  when  this  has  accomplished  the  work  whereunto  he  sent  it,  at  the 
proper  point,  and  at  the  proper  time,  he  brings  in  his  dispensation  of 
promise.  "  Surely  this  also  cometh  forth  from  the  Lord  of  Hosts,  who 
is  wonderful  in  counsel  and  excellent  in  working."' 

2.  How  is  the  (/race  of  God  adored  by  the  fainting  soul,  when,  after  the 
conflict  with  the  precept,  the  promise  comes  brightly  into  view.  The  wis- 
dom of  God  is  seen  in  the  promise,  coming  in  at  the  very  time  when  it 
was  needed.  But  the  grace  of  God  is  glorified  in  bringing  in  the  very  gift 
which  was  needed.  "  Make  thee  a  new  heart  and  a  new  spirit,"  says 
the  precept.  "Ah,"  replies  the  sinner,  "  that  is  not  in  my  power;"  I 
am  carnal ;  sold  under  "  sin,"  "  dead  in  trespasses  and  in  sins."  I  can- 
not frame  my  heart  otherwise  than  it  hath  been  formed  by  iniquity. 
"  I  am  as  an  unclean  thing,  and  all  my  righteousnesses  are  as  filthy  rags. 
I  do  fade  as  a  leaf,  and  my  iniquities,  like  the  wind,  have  taken  me 
away,"  (Is.  lxiv.  6).  "  A  deceived  heart  hath  turned  me  aside  that 
I  cannot  deliver  my  soul,"  (Is.  xliv.  20.  In  this  helpless  state  is  it 
a  partial  promise  that  is  given  ?  Is  it  a  greater  earnestness  to  try  the 
work  ourselves,  that  God  offers  to  communicate?  Does  he  promise  to 
help  us  out  with  the  laborious  achievement,  if  we  will  arise  and  put  our 
hand  to  the  work  ourselves?  Does  he  engage  to  fill  up  or  supplencr  t 
our  deficiencies  ?     Docs  he  offer  to  overlook  our  failures,  if  only  our  at- 


504  FREE  CHURCH  PULPIT. 

tempt  shall  be  sincere  ?  Oh  no  !  These  may  be  the  doctrines  of  a  wretched 
Arminianism.  These  may  be  the  desires  of  a  half- humbled  soul.  But 
they  are  not  the  promises  of  God.  These  would  be  boons  of  little  value  ; 
they  would  tend  to  no  practical  result,  no  saving  issue.  There  would 
indeed  be  mockery  in  promises  like  these  ;  for  the  very  condition  on 
which  such  offers  are  supposed  to  be  made,  never  could  be  realised  in  us 
till  the  whole  work  were  done.  But  the  very  thing  that  we  cannot 
make  for  ourselves,  God  promises  unconditionally  to  bestow,  freely  to 
bestow,  without  condition,  without  money,  and  without  price.  The  pre- 
cept having  done  its  painful  work,  seems,  as  it  were,  recalled,  and  the 
form  being  annulled,  but  the  whole  substance  retained,  it  once  more  re- 
turns in  the  form  and  the  language  of  peace  and  hope  and  joy.  Like 
the  same  law  given  to  Moses  a  second  time,  not  amidst  thunderings  and 
lightnings,  and  darkness,  and  tempest,  but  amidst  light,  and  peace,  and 
favour,  all  God's  goodness  passing  by  before  his  servant,  sheltered  now 
in  the  cleft  of  the  rock ;  so  here,  the  preceptive  form,  which  caused  the 
tempest  and  the  terror  in  the  soul,  being  all  done  away,  the  very  same 
substance,  in  all  its  integrity,  is  restored,  but  now  beaming  in  the  light 
and  lustre  of  a  free  and  a  gracious  promise,  "  A  new  heart  will  I  give 
unto  you,  a  new  spirit  will  I  put  within  you."  It  is  the  very  thing  re- 
quired, without  restriction  and  without  abatement,  offered  freely  and 
without  condition,  without  money  and  without  piice. 

3.  But  the  grace  of  God  is  stili  more  wonderfully  glorified  by  the  con- 
sideration, that,  while  this  is  the  very  thing  which  we  need,  and  wThich 
God  offers  to  bestow  upon  us,  it  is  also  the  very  thing  which  we  are 
bound  to  render  unto  Him.  And  here,  again,  the  good  fruits  of  the  pre- 
cept as  the  forerunner  of  the  promise  come  clearly  into  view.  The  pre- 
cept teaches  that  we  need  this,  for  it  teaches  us  experimentally  our  want 
and  our  helplessness.  But  when  it  teaches  our  responsibility,  our  obli- 
gation to  make  us  a  new  heart  and  a  right  spirit,  our  crime  and  our 
guilt  in  not  doing  so,  then  we  see,  not  the  depih  of  wretchedness  and 
misery  merely,  but  the  essence  of  rebellion,  in  our  inability.  Oh  ! 
when  the  responsibility  is  really  felt,  as  well  as  the  helplessness,  how 
does  the  manifold  grace  of  God  grow  before  the  view  of  the  admiring 
soul !  If  I  feel  that  I  would  be  better  if  I  had  a  new  heart,  and,  at  the 
same  time,  feel  my  utter  incapacity  to  make  me  a  new  heart  and  a  right 
spirit,  how  gracious  in  the  great  God  to  come  and  offer  me  the  very 
thing  I  need — the  very  thing  that  I  cannot  do  without  !  But  when,  be- 
sides this,  I  feel  my  deep  and  unchangeable  responsibility  to  make  this 
new  heart  which  yet  I  cannot  make — when  I  feel  my  criminality  in  de- 
laying every  moment  to  do  it,  and  my  criminality  in  being  unable  to  do 
it  at  all,  either  now  or  at  any  future  time,  oh  !  hew  shall  I  speak,  then 


ret.  nu;;i  MARTIN".  505 

of  that  grace  which  phies  both  my  weakness  and  my  guilt,  and  delivers 
roc  most  fully  from  the  death  bringing  consequences  of  both.  It  was 
much  when  he  "  looked  upon  me  in  my  low  estate  ;"  but  it  was  more 
when  he  looked  upon  me  in  my  lost  estate.  It  was  great  grace  when  he, 
"  in  due  time,"  pitied  me  as  a  weak  and  helpless  sufferer,  "  yet  without 
strength,"  (Rom.  v.  G) ;  but  it  was  greater  far  when  he  pitied  me  as  a 
daring  rebel,  "  a  sinner,  an  enemy  ;"  (v.  8-10.)  Grace  abounded  when, 
sympathizingly,  he  gave  me  that  new  heart  which  I  was  unable  to  make  ; 
but  grace  much  more  abounded  when,  forgivingly,  he  gave  me  that  new 
heart  winch  I  was  bound  to  make,  and  guilty  in  my  inability  to  make  it. 
"  Bless  the  Lord,  O  my  soul,  for  he  healeth  all  thy  diseases  ;  he  also 
forgiveth  all  thine  iniquities,"  Ps.  ciii.  2,  3. 

4.  And  now  the  sovereignty  of  Divine  grace  can  be  obscured  or  con- 
cealed no  longer.  This  also  the  believer  is  taught  to  feel  and  to  acknow- 
ledge by  reason  of  his  previous  discipline  under  the  precept.  In 
learning  his  obligation  and  responsibility,  he  at  the  same  time  neces- 
sarily learned  the  majesty  and  kingly  authority  of  God.  We  have  seen 
that  the  precept  teaches  not  only  the  soul's  utter  helplessness,  but  also 
the  soul's  entire  subjection  to  the  righteous  justice  of  the  Lawgiver.  We 
are  made  to  feel  completely  in  God's  power.  We  are  exposed  to  his 
righteous  anger,  and  incapable  of  effecting  our  deliverance  from  threat- 
ened wrath.  The  Lord  maintains  his  right  to  command,  though  we 
have  lost  our  power  to  obey.  Whatever  impotency  wc  are  groaning 
under,  he  is  seen  to  reign  as  king.  He  has  the  destinies  of  all  souls 
at  his  own  free,  unchallenged  disposal.  He  is  the  Sovereign  God  :  right- 
eous in  forsaking  all  if  he  will — righteous  in  pouring  out  wrath  unto 
the  uttermost.  What  an  overpowering  dignity  is  seen  in  his  sove- 
reign majesty,  his  uncontrollable  right  and  power !  How  exalted 
above  all  created  excellence  !  How  full  of  uncreated,  all-governing 
glory — a  glory  terrible  indeed,  if  no  grace  is  mingled  with  it!  But 
if  this  high  Sovereign  shall  give  his  gracious  promise,  then  how  res- 
plendent is  his  sovereign  grace  ?  If  He  who  is  the  God  of  all  majesty, 
and  excellency,  and  dignity,  and  sovereign  glory, — if  He,  who  ruleth 
among  the  armies  above,  and  the  inhabitants  of  this  earth  below,  freo 
and  uncontrolled  in  all  his  ways,  and  in  all  his  purposes — if  He,  who 
is  the  sovereign  disposer  often  thousand  times  ten  thousand  angels,  and 
who  is  sovereign  over  mc,  as  his  precept  and  commandment  do  fully  prove 
— if  He,  who  as  such  a  sovereign  hath  the  fullest  right  to  execute  on  mo 
wrath  even  to  the  uttermost — if  He  shall  single  out  and  distinguish  me 
from  among  the  mars  of  helpless,  dying,  daring  rebels,  and  glorying  in 
his   words,  shall  cry  in   my  astonished   and  delighted  ear,   "  I,  even  I, 

No.  147.— Ser.  119.  vol.  in. 


506  FREE  CHURCH  PULriT. 

am  he  that  blotteth  out  thy  transgressions  for  mine  own  name's  sake," 
and  as  "  I  am  that  I  am,"  "  a  new  heart  will  I  give  unto  thee,  and  a 
new  spirit  will  I  put  within  thee," — oh  !  how  shall  my  grateful  but  too 
straitened  soul  ever  realize,  or  comprehend  with  all  saints  this  mys- 
tery of  sovereign  grace,  all  made  mine  in  the  free  and  gracious  promise 
of  a  sovereign  God  !  Wondrous  and  adorable  sovereignty  of  my  God  ! 
I  quarrel  with  it  no  more — 1  hail  it  with  rejoicing.  The  Lord  is  my 
Sovereign  ;  "  the  Lord  is  my  Lawgiver;  the  Lord  is  my  King;"  as  such 
"  He  will  save  me,"  (Isa.  xxxiii.  22).  None  can  deny  his  right.  Who 
shall  condemn  when  the  Sovereign  Gud  hath  justified?  (Rom.  viii.  33). 
None  can  resist  his  power.  "  Who  shall  stay  his  hand  from  working  ? 
Who  shall  say  unto  him  what  doest  thou  ?  How  powerful,  how  authori- 
tative is  the  grace  of  this  holy  Judge — the  Sovereign  King  of  Zion  ! 

Behold  then,  O  my  soul,  how  God,  by  giving  thee  his  precept,  first 
prepares  thee  for  his  promise — opens  thine  eyes  to  behold  his  wisdom, 
enables  thee  to  see  his  grace,  his  multitude  of  tender  mercies,  begets  in 
thee  a  deep  sense  of  his  righteous  authority,  which,  when  the  promise 
comes,  is  transferred  with  all  its  sovereign  majesty,  to  that  redeeming 
love  which  then  excels  in  glory,  and  shines  forth  in  dignity  and  splen- 
dour. Thus  the  creature  is  abased,  and  the  sovereign  God  is  exalted, 
and  no  flesh  can  glory  in  his  presence.  Thus  there  is  g'ory  to  God  in 
the  highest,  and  grace  to  men.  The  grace  is  compassed  with  sovereign 
glory,  and  the  glory  is  full  of  sovereign  grace.  "  O  Lord,  we  beseech 
thee  shew  us  thy  glory  !"  Fulfil  to  us  thy  gracious  promise  !  "  Create 
in  me  a  clean  heart,  0  God,  and  renew  a  right  spirit  within  me." 

HI.  We  have  already  made  use  of  the  Prayer.  Indeed  wc  are  brought 
almost  insensibly  to  the  third  and  last  link  of  this  beautiful  chain — the 
last  line  of  this  threefold  cord. 

Ani  now,  the  office  which  prayer  performs  in  this  divine  and  spiritual 
economy,  will  be  obvious  to  all.  It  appropriately  comes  last,  because  it 
is  grounded  on,  and  takes  its  warrant  from  the  promise,  pleading  the 
fulfilment  of  the  promise  that  thereby  the  object  of  the  precept  may  be 
gained.  The  prayer,  when  offered,  grows  out  of  the  promise  ;  the  prayer, 
when  answered,  satisfies  the  precept.  The  precept  teaches  man  that  he 
is  helpless  ;  the  promise  tells  him  there  is  help;  the  praj'er  secures  the 
help.  The  precept  teaches  man  that  he  is  responsible  and  guilty  ;  the 
promise  tells  him  there  is  forgiveness  ;  the  prayer  obtains  the  pardon. 
The  precept  teaches  man  God's  authority  ;  the  promise  tells  of  God's 
grace  ;  the  prayer  tries  and  tests  God's  sufficiency.  The  precept  teaches 
man  his   dependence  ;  the    promise  declares  dependence  in   God  well 


REV.  HUGH  MARTIN.  507 

placed  ;  the  prayer  puts  dependence  on  God  accordingly.  The  precept 
teaches  man  humility  ;  the  promise  gives  man  hope;  the  prayer  shews 
man's  trust.  The  precept  gives  scope  for  God's  righteous  justice  ;  the 
promise  gives  scope  for  Gocl's  faithfulness ;  the  prayer  gives  scope  for 
man's  faith.  In  all  cases,  the  prayer  is  necessary  to  complete  the  cycle  ; 
and  if  the  precept  and  the  promise  do  but  graciously  exercise  the  soul, 
the  prayer  will  and  cannot  but  follow.  He  who  listens  to  the  precept 
and  feels  his  need,  his  helplessness,  his  responsibility,  his  crime,  and 
then  listens  to  the  promise,  "  counting  him  faithful  who  hath  promised, 
who  also  will  do  it," — that  man  will  and  must  have  recourse  to  the  prayer. 
He  is  shut  up  to  prayer  by  every  principle  in  his  nature,  by  his  sin  and 
misery,  by  reason  and  conscience,  by  fear  and  hope.  lie  must  pray.  He 
cannot  help  it.  He  is  carried  captive  to  prayer  by  a  blessed  neces- 
sity, a  willing  and  therefore  victorious  and  joyful  necessity. 

To  the  prayerless,  therefore,  there  is  here  very  clear  and  simple 
ground  for  self-examination  and  self-condemnation.  Dear  brethren, 
matters  must  stand  thus  with  you  ;  you  have  received  aright  nei- 
ther the  precept  nor  the  promise  of  your  God  ;  for  they  always  bring  the 
prayer  along  with  them.  No  man  can  put  asunder  what  God  hath  joined  j 
and  therefore  if  you  are  living  in  the  habitual  neglect  of  earnest  prayer, 
it  must  be  because  you  have  listened  proudly  to  the  precept,  faithlessly 
to  the  promise.  You  are  quarrelling  with  the  precept,  and  denying  your 
helplessness  ;  and  herein  you  falsify  the  word  of  God,  your  own  expe- 
rience, and  the  experience  of  all  the  saints  and  the  spirits  of  just  men 
made  perfect.  Or  you  are  denying  your  responsibility  and  God's  au- 
thority, "  casting  his  cords  away  from  you,"  and  saying  "  Who  is  the 
Lord,  that  we  should  serve  him?"  Or  you  are  quarrelling  with  the 
promise;  either  contemning  his  wisdom  by  counting  his  promise  worth- 
less, or  contemning  his  faithfulness  by  insinuating  ttiat  his  truth  will 
fail.  One  or  ether  of  these  fearful  alternatives  you  must  choose,  if  you 
are  not  habitually  plying  the  throne  of  grace  with  prayer;  and  perhaps 
the  guilt  of  all  these  crimes  together  is  cleaving  to  your  consciences.  Oh 
how  unprovoked  and  how  God-provoking  must  be  the  sin  of  prayerless 
lives  !  Only  think  how  beautifully  God  has  prepared  the  way  for  prayer. 
How  much  wisdom  has  he  lavished  upon  this  gracious  arrangement! 
How  safely  and  how  gently  has  he  contrived  to  carry  you  step  by  step 
to  his  throne  of  grace  !  The  precept  tells  you  that  you  must  obey. 
Even  God  himself  cannot  release  you  from  that.  It  is  a  painful  lesson  ; 
yet  is  it  not  well  to  know  it,  while  hope  yet  remains,  that  it  may  become  a 
practical  lesson  !  It  is  mercy  in  God  to  speak  out  ere  all  hope  is  gone. 
TIip  precept  tells  you  of  your  helplessness,  convinces  you  of  this  expe- 


508  FREE  CHURCH  PULPIT. 

rimer.tally  when  you  attempt  to  obey  it,  and  find  that  you  cannot  "  make 
a  new  heart  and  a  new  spirit."  Surely  it  is  good  to  know  this  truth 
also.  Your  ignorance  of  it  would  not  make  it  less  true,  and  your  know- 
ledge of  it  will  at  least  turn  you  away  from  a  fruitless  source  of  labour, 
and  should  make  you  willing  to  try  a  "  more  excellent  way"  if  it  can 
be  shewn  you.  And  that  this  can  be  done  you  need  not  doubt  ;  for  the 
promise  now  comes  in  to  show  that  all  may  yet  infallibly  be  well,  pledg- 
ing immutable  things  to  your  full  deliverance  and  your  eternal  safety- 
"  What  could  have  been  done  more  to  his  vineyard  that  he  hath  not 
done  to  it?"  (Isa.  v.  4).  "Will  you  turn  it  all  into  contempt  ?  Nay, 
rather,  I  should  say,  will  you  yourselves  become  a  contempt  and  a  hissing 
to  all  passers-by,  through  indolence,  or  pride,  or  unbelief,  or  any  other 
miserable  habit  of  your  wretched  hearts,  the  very  presence  of  which  should 
only  add  wings  to  your  haste,  and  fervour  to  your  prayer.  What  ! 
shall  God  do  so  much  for  miserable  guilty  rebels,  and  will  you  do  no- 
thing, absolutely  nothing  for  yourselves  ?  Will  you  not  even  arise  and 
call  upon  your  God  for  mercy?  How  can  we  persuade  you?  What 
arguments  remain  wherewith  to  pi}*  you  ?  To  the  authoritative  voice 
of  the  taskmaster,  and  the  pleasant  voice  of  the  charmer,  ye  are  alike 
deaf.  Ye  are  like  sullen  "  children  in  the  market-place."  By  the  pre- 
cept we  "  have  mourned  unto  you  and  ye  have  not  lamented  ;"  by  the 
promise  we  "  have  piped  unto  you  and  ye  have  not  danced."  One  word 
more,  and  may  the  Lord  bless  it  to  your  souls.  Your  guilt  is  now  tre- 
mendous, because  your  case  is  now  made  so  hopeful;  and  your  case  is 
thus  hopeful  because  yon  have  so  little  to  do.  Yea,  you  have  only  to 
plead  with  God  to  do  nil  the  work  to  your  hands.  Will  you  cast  away 
eternal  joy  and  court  eternal  agony  by  refusing'  that? 

How  calculated  are  these  imperfect  meditations  to  encourage  the 
hearts  of  those  who  are  Israelites  indeed,  princes  with  God  in  prayer ! 
Let  the  precept,  and  the  promise,  and  the  prayer,  bo  alike  precious  to 
you,  and  have  your  souls  disciplined  by  a  due  attention  to  them  all. 
Never  think  you  can  obey  the  precept  in  your  own  strength.  Never 
think  that  your  interest  in  the  promise  sets  you  free  from  the  authority 
of  the  precept.  Never  think  that  prayer  can  supersede  either  the 
precept  or  the  promise.  Prayer  is  presumption  except  when  grounded 
on  the  promise.  Prayer  is  hypocrisy  except  with  a  view  to  the  obedi- 
ence of  the  precept.  In  all  thy  ways,  diligently  search  for  the  pure  pre- 
cepts of  thy  God,  crying  evermore,  "  Lord,  what  wilt  thou  have  me  to  do  ?" 
Fear  not  for  thy  weakness  to  know  thy  duty,  though  it  should  be  thine  in 
Divine  command  to  remove  mountains,  "  Who  art  thou,  O  great  moun- 
tain ?  before  Zerubbabel  thou  shalt  become  a  plain,  for  he  shall  bring 


REV.  HUGH  MARTIN.  509 

forth  the  headstone  with  shoutings,  crying,  Grace,  grace,  unto  it,"  (Zee. 
iv.  7.)  "  His  grace  shall  be  sufficient  for  thee,"  (2  Cor.  xii.  9.)  His 
promise  is,  that"  as  thy  day,  so  shall  thy  strength  be,"  (Deut.  xxxiii. 
25.)  "  Yet  for  all  this  will  he  be  enquired  of  by  the  house  of  Israel  to 
do  it  for  them."  (Ez.  xxxvi.  37-)  Therefore,  let  thy  duty,  and  thy 
weakness,  and  thy  cheering  promise,  send  thee  to  the  throne,  for  "  grace 
to  help  in  thy  time  of  need,"  (Hob.  iv.  1G  )  "  Put  him  in  remem- 
brance," (Is.  xliii.  20),  saying,  "  llemembcr  the  words  unto  thy  ser- 
vant, upon  which  thou  hast  caused  me  to  hope,"  (Ps.  cxix.  49.)  Then 
"  Fear  not  thou  worm  Jacob  ;  thou  shalt  thresh  the  mountains,  and 
beat  them  small."   (Is.  xli.  41.) 


(  510  ) 


SERMON    CXX. 

THE  PILLAR  CLOUD  OP  ISRAEL CHRIST  THE  LEADER  OF  HIS  CHURCH.* 

BY  THE  REV.  JOSEPH  PATRICK,  A.M.,  OCHILTREE. 

"  And  the  Lord  went  before  them  by  day  in  a  pillar  of  a  cloud,  to  lead  them  the  way,  and 
by  night  in  a  pillar  of  lire,  to  give  them  light,  to  go  by  day  and  night.  lie  took  not  away 
the  pillar  of  the  cloud  by  day,  nor  the  pillar  of  fire  by  night,  from  before  the  people." — Exo- 
dus xiii.  21,  22. 

"  And  the  Lord  will  erente  upon  every  dwelling-place  of  Mount  Zion,  and  upon  her  assem- 
blies, a  cloud  and  smoke  by  day,  and  the  .shining  of  a  flaming  fire  by  night;  for  upon  all 
the  glory  shall  be  a  defence." — Isa.  iv.  5. 

It  was  good  for  the  Israelites  that  they  were  so  long  in  the  wilder- 
ness. There  the  most  impressive  intimations  of  a  present  Deity  followed 
tneir  every  step.  The  most  extraordinary  events  become  daily  occur- 
rences. Miracles  were  wrought  to  feed  them  when  hungry,  and  to  sa- 
tisfy their  thirsty  soul.-.  Look  downward,  day  by  day  the  ground  is 
strewed  with  wholesome  food.  The  wilderness  does  not  produce  the 
supply.  It  comes  down  direct  from  heaven.  And  Jesus  was  in  the 
manna — "  I  am  the  living  bread  which  came  down  from  heaven."  Look 
upward  ;  it  is  the  lofty  rock  of  Horeb.  "Water  gushes  forth  from  its 
side  in  copious  streams.  And  Jesus  was  in  that  rock — "  that  rock 
was  Christ."  Look  upward,  till  your  view  is  bounded  by  the  blue  vault 
of  heaven.  There,  in  the  form  of  a  vast  column  of  mingled  fire  and 
smoke,  is  the  mysterious  yet  faithful  guide  of  the  Lord's  people.  When 
it  is  stationary,  they  rest;  when  it  advances,  they  journey.  It  is  many 
ages  since  the  miracle  was  wrought,  but  its  spiritual  import  is  ever  new. 
The  pillar-cloud  is  the  perpetual  property  of  the  Christian  Church  —the 
Church  can  no  more  lose  its  invisible  guide  than  it  can  lose  its  own  exist- 
ence. For  the  pillar- cloud  was  typical  of  Jesus  Christ,  and  Jesus  Christ 
ever  liveth  as  the  Church's  prophet,  priest,  and  king.  Tims  the  narrative 
of  Moses  beautifully  harmonizes  with  Isaiah's  prediction.  "  And  the 
Lord  will  create  upon  every  dwelling-place  of  Mount  Zion,  and  upon 
her  assemblies,  a  cloud  and  smoke  by  day,  and  the  shining  of  a  flaming 
fire  by  night,  for  upon  all  the  glory  shall  be  a  defence,''  (Isa.  iv.  5). 
If  the  pillar-cloud  was  the  shadow  of  good  things  to  come,  Jesus  Christ 
is  the  glorious  substance  ;  and  in  the  following  discourse  we  shall  endea- 


"  r-rer.ehcd  at  the  ope  ling  of  the  Free  Church,  at  Ochiltree,  8th  March  1S.C. 


REV.  JOSEPH  TAT  RICK.  511 

your  to  shew  by  what  agency,  or  in  what  manner,  the  Redeemer  leads 
his  Church. 

I.  Id  the  first  place,  Jesus  leads  the  Church  \>>j  hit  Word. 

The  Scriptures,  which  are  the  word  of  Christ,  contain  a  full  and  infal- 
lible revelation  of  God's  will,  and  furnish  the  supreme  and  sole  standard 
of  man's  faith  and  practice.  This  position  is  Voldly  denied  by  many. 
If  we  look  at  Papists  with  their  traditions,  or  Quakers  with  their  inward 
light,  or  if  we  look  at  sceptics  and  infidels,  who  lioast  of  the  sufficiency 
of  human  reason,  we  find  that  in  all  ages  men  have  been  extremely  re- 
luctant to  acknowledge  and  submit  to  the  supremacy  of  the  Bible.  And 
it  is  none  of  the  least  of  the  advantages  resulting  from  the  position  which 
the  Free  Church  has  been  compelled  to  assume,  that  the  doctrine  of  the 
sovereign  authority  of  the  word  has  been  so  clearly  set  forth,  and  so 
prominently  kept  before  the  mind  of  Christendom. 

Had  the  Israelites  in  the  wilderness  two  pillar  clouds,  or  had  they 
only  one?  They  had  one  guide.  The  stately  column  was  composed  of 
!}wo  elements — the  smoke  and  the  fire — but  the  pillar  cloud  was  one. 
Even  so  in  Christ  there  were  two  natures.  Deity  and  Humanity,  but  these 
subsisting  in  one  glorious  person.  Having  one  guide  in  their  journey, 
the  pilgrims  were  bound  to  look  to  it  alone.  Moses  had  no  right  and 
claimed  none,  to  propose  himself  as  a  rival  authority.  I  ask,  then,  how 
would  the  people  have  acted,  if  some  one  had  said,  "  there  is  a  moving 
mass  of  vapour  arising  from  the  earth — yonder  is  a  meteor  gleaming  in 
the  heavens — there  is  a  comet  pursuing  its  erratic  course — yonder  is  a 
star  whose  twinkling  light  greets  us  from  afar — these  are  thy  guides,  O 
Israel."  "Would  there  not  have  been  one  simultaneous  indignant  reply 
from  the  thousands  of  Israel  ?  These  are  blind  guides — to  follow  them 
is  to  fall  into  the  ditch,  to  stumble  and  perish.  We  have  one  and  but 
one  infallible  guide,  by  its  light  we  have  walked  hitherto,  and  it  has  ne- 
ver deceived  us.  and  henceforth,  wherever  it  leads,  there  shall  we  follow. 
Nor  more  certainly  was  there  one  pillar-cloud  than  there  is  one  Bible. 
The  word  stands  alone  in  its  authority.  It  is  the  sole  director  of  our 
faith,  it  is  the  sole  regulator  of  our  walk.  The  word  is  the  sole  standard 
in  all  matters  pertaining  to  the  worship  of  God,  and  if  human  opinions 
or  imperial  statutes  should  oppose  its  high  demands,  "  we  must  obey 
God  rather  than  men." 

In  these  days,  the  danger  to  our  religious  principles  is  no  slight  dan- 
ger. It  is  great  and  imminent.  New  errors  arc  raising  their  heads,  or 
ra*her  old  ones  are  reviving  in  new  forms,  and  with  new  zeal  on  the 
part  of  their  advocates.  If  all  error  is  the  antagonist  of  truth,  all  forms 
of  false  worship  must  be  contrary  to  the  word  of  God.     Let  the  Bible 


512  FREE  CHURCH  PULPIT. 

be  every  where  held  not  only  in  all  its  integrity,  but  in  all  its  authority  ; 
let  it  be  held  as  the  sole  arbiter  from  whose  decision  there  is  no  appeal,  and 
Satan  will  tremble  for  the  stability  of  his  kingdom.  The  errors  of  Po- 
pery, and  of  Puseyism,  its  handmaid,  will  be  exposed  ;  the  inward  light 
of  Quakerism  will  be  exploded  ;  Erastianism,  introducing  an  earthly  ele- 
ment into  the  government  of  Christ's  Church,  will  be  unmasked  and  con- 
demned ;  infidel  boastings  touching  the  might  and  mastery  of  human 
reason  will  be  found  hollow  and  baseless,  if  we  resolutely  follow  the 
light  shining  from  the  pages  of  the  sacred  volume.  "  Thy  word  is  a  lamp 
unto  my  feet,  and  a  light  unto  my  path,"  Psalm  cxix.  105.  "  We  have 
a  more  sure  word  of  prophecy  ;  whereunto  ye  do  well  that  ye  take  heed, 
as  unto  a  light  shining  in  a  dark  place,  until  the  day  dawn,  and  the  day 
star  arise  in  our  hearts."     2  Peter  i.  19. 

II.  In  the  second  place,  Jesus  leads  the  Church  by  his  Spirit. 

How  precious  the  promise  which  he  made  to  his  disciples  while  ye  wa9 
yet  present  with  them  !  <;  But  the  Comforter,  who  is  the  Holy  Ghost,  whom 
the  Father  will  send  in  my  name,  he  shall  teacli  you  all  things,  and  bring 
all  things  to  your  remembrance  whatsoever  I  have  said  unto  you."  John 
xiv.  26.  The  Word  is  a  lamp  to  the  feet,  and  a  light  to  the  path  ;  but 
what  if  the  hands  of  men  are  so  feeble  that  they  cannot  hold  the  heaven- 
sent lamp  ?  What  if  the  darkness  which  shrouds  their  minds  is  so  dense, 
that  all  the  rays  shining  from  the  Word  serve  only  to  render  the  dark- 
ness visible  ?  In  such  circumstances,  how  desirable  to  have  a  living 
guide  to  expound  the  infallible  directory !  How  important  the  aid  of 
that  celestial  agent  who  strengthens  the  weak  hands  and  confirms  the 
feeble  knees,  who  teaches  us,  as  he  taught  Ephraim,  to  go,  "  leading  us 
by  the  arms  !"  How  important  the  office  of  the  Holy  Spirit,  who,  when 
we  are  in  danger,  through  very  feebleness,  of  letting  the  word  drop  from 
our  hands,  holds  it  up  before  our  eyes  that  we  may  see  it ;  and  who, 
more  than  this,  causes  the  l:ght  of  that  lamp  to  flash  upon  the  inner  man 
of  our  heartsj     2  Cor.  iv.  6. 

Here  we  may  observe  how  far  the  New  Testament  dispensation  ex- 
cels the  old  ;  "  for  even  that  which  was  glorious  had  no  glory  in  this  re- 
spect by  reason  of  the  glory  that  excellcth."  Far  be  it  from  us  to  make 
light  of  the  ancient  types  and  ceremonies.  They  were  valuable,  but 
their  value  lay  chiefly  in  this,  that  they  were  shadows  of  good  things  to 
come.  The  cloud  which  was  in  the  tabernacle  by  day,  and  the  fire  by 
night,  formed  a  guiding  pillar,  but  for  which  the  people  of  Israel  must 
have  wandered  and  lost  their  way  in  the  desert.  Yet  there  was  an  im- 
perfection arising  from  its  very  nature.  The  fiery  pillar  taught  seeing 
men  where  to  go ;  but  it  could  not  give  sight  to  the  blind.     It  pointed  to 


REV.  JOSEPH  PATRICK.  513 

the  direction  in  which  the  pjLlgrims  were  to  advance  ;  but  it  could  not 
make  the  lame  man  leap  as  an  hart.  The  radiance  of  the  fire,  attem- 
pered by  the  smoke,  was  cheering  and  refreshing  to  the  eye  ;  but  it  could 
dp  nothing  to  scatter  the  deep  shades  of  moral  darkness  which  brooded 
over  the  minds  of  the  unregenerate.  We  do  not  say  that  the  Spirit  of 
Christ  did  not  impart  inward  light,  saving  knowledge,  in  the  days  of 
Muses.  By  no  means.  Wherever  holiness  adorned  any  character,  He, 
the  Sanctifier,  was  its  source.  But,  under  a  preparatory  dispensation, 
which  gave  such  prominence  to  the  visible  and  the  carnal,  there  was  great 
danger  that  the  invisible  and  the  spiritual  should  be  too  little  heeded. 
And  the  crowning  excellence  of  the  New  Testament  economy  is,  that  it 
is  the  dispensation  of  the  Spirit.  While  it  does  not  dispense  with  forms 
it  specially  inculcates  the  power  of  godliness.  While  it  commends  the 
word,  it  holds  the  word  to  be  powerless  without  the  Spirit  of  God.  And 
Jesus  Christ,  the  Church's  leader,  using  the  word  as  his  lamp  to  light 
men  in  the  way  to  heaven,  renders  its  instrumentality  effectual  by  the 
accompanying  agency  of  the  Holy  Ghost.  Christ's  conduct  of  the  Church 
is  not  simply  an  external  convoy  like  the  pillar  cloud  which  kept  itself 
apart  from  those  whom  it  guided.  Christ  leads  not  only  externally  or 
instrumentally  by  his  word,  but  inwardly  and  efficiently  by  his  Spirit. 

The  Free  Church  has  been  honoured  to  fight  a  good  fight  for  the  su- 
premacy of  the  Word,  as  the  standard  of  our  faith  and  practice.  And 
we  may  congratulate  you,  dear  brethren,  on  the  completed  erection  of 
this  sanctuary  as  a  public  and  permanent  monument  of  your  attachment 
to  certain  great  principles  which,  because  they  are  truth,  neither  minis- 
ter nor  people  may  sell  for  any  price.  But  let  no  office-bearer  or  mem- 
ber of  the  Free  Church  think  that  he  has  done  enough  in  asserting  the 
authority  of  the  Bible  as  the  law  of  Christ's  house.  Whatever  may  be 
your  veneaation  for  the  Word — and  you  cannot  value  it  too  highly,  for 
it  is  more' precious  than  gold,  yea  than  much  line  gold — see  to  it  that  by 
the  Word  as  your  lamp  you  find  Christ  himself  the  centre  of  all  its  doc- 
trines— the  sum  of  all  its  promises — the  substance  of  all  its  blessings. 
And  with  Christ  as  your  leader,  his  spirit  will  not  only  shine  upon  the 
ivord  but  into  your  hearts.  If  ye  are  Christ's,  the  Holy  Spirit  will 
take  up  his  abode  in  you,  and  then  yours  will  be  a  noble  convoy.  First 
of  all,  the  Spirit  opens  the  Scripture  to  the  understanding  ;  its  difficul- 
ties he  removes  ;  its  seeming  paradoxes  he  reconciles  ;  its  very  mysteries 
he  renders  less  mysterious,  for  he  throws  around  them  such  a  halo  of 
divinity  as  to  overbear  all  cavils  and  silence  all  doubts.  But,  secondly, 
the  Holy  Spirit  opens  the  understanding  to  understand  the  Holy  Scrip- 
tures. His  work  is  not  only  objective  or  external,  it  is  subjective,  intrr- 
ual.    The  sinner,  divinely  taught,  sees  truth  with  new  eyes.    It  seemed 


514  FREE  CHURCH  PULPIT. 

a  far  off  thing  before  ;  it  is  very  near,  close  to  him  now.  He  beholds 
God's  will  in  the  light  of  God's  sanctuary.  And  thus  to  learn  is  to  prac- 
tise ;  such  knowledge  is  life  eternal.  If  Jesus  is  your  teacher,  his  spirit 
will  not  only  make  the  path  plain  before  you,  but  will  enable  you  to 
walk  therein.  With  so  infallible  a  guide,  the  wilderness  will  lose  much 
of  its  desolation  and  dangers  ;  and  the  dark  valley,  unrobed  of  its  gloom, 
will  become  the  antechamber  and  threshold  to  an  eternal  palace — the 
seat  of  bliss,  because  the  abode  of  the  ever-blessed  God. 

III.  In  the  third  place,  Jesus  leads  the  Church  by  his  providence. 

Even  with  a  good  lamp  or  lanthorn,  and  a  faithful  guide,  a  man  will 
not  make  progress  in  his  journey  without  a  ivay.  Without  a  way  he  is 
at  a  stand.  Of  what  avail  that  the  clearest  light  shines  upon  him,  if 
there  is  no  solid  standing  beneath  his  feet  ?  Now,  while  the  word  of 
Christ  furnishes  the  lamp,  while  the  spirit  of  Christ  forms  the  living  and 
faithful  guide,  the  providence  of  Christ,  as  pioneer,  p>reparcs  a  path  for 
the  pilgrim  to  walk  in.  The  pillar-cloud  was  useful  to  the  Israelites  in 
the  desert,  not  because  it  formed,  but  because  it  shone  upon  their  path. 
And  here  the  leading  of  a  gracious  Providence  was  conspicuous.  Jere- 
miah gives  a  vivid  description  of  the  wilderness,  as  "  a  land  of  deserts 
and  of  pits,  a  land  of  drought  and  of  the  shadow  of  death,  a  land  that  no 
man  passed  through,  and  where  no  man  dwelt."  Now,  had  not  the  Lord 
been  very  merciful  to  his  people,  the  pits  might  have  been  so  many  and 
so  deep  as  to  be  impassable  ;  and  the  drought  so  intense  as  to  be  intoler- 
able. The  good  providence  of  God  alone  rendered  it  possible  for  them 
to  find  a  path  through  the  wilderness  ;  and  herein  was  the  peculiar  ex- 
cellence of  the  pillar  of  cloud  and  fire,  that  it  pointed  out  the  path  which 
the  providence  of  God  had  formed. 

The  Saviour  whom  we  adore,  the  Son  of  God,  is  ruler  of  all  worlds. 
Supreme  in  heaven,  he  is  not  less  so  on  earth.  The  author  of  salvation, 
he  is  the  mainspring  and  regulator  of  all  the  countless  and  complicated 
wheels  of  Providence.  Providence  is  a  volume  which  is  often  hard  to  be 
understood.  It  has  its  dark  chapters,  through  which  it  is  not  easy  to 
find  our  way.  Providtnce  has  its  strange  incidents,  which  baffle  all  our 
ingenuity  to  explain.  It  has  its  knots,  so  deeply  twisted  and  so  firmly 
bound,  that  common  observers  cannot  untie  them.  And  the  reason  why 
we  put  providence  after  the  Word  and  Spirit  of  Christ  is,  that  no  man 
is  able  to  explain  Providence  aright  until  he  has  studied  the  tvord,  and 
been  taught  by  the  spirit  of  the  Lord.  There  is  nothing  in  which  men 
are  so  apt  to  err  as  in  their  interpretation  of  Providence.  "  Thy  way 
is  in  the  sea,  and  thy  path  in  the  mighty  waters,  and  thy  footsteps  are 
not  known."  (Psalm  lxxvii.  19.)     "  And  I  will  bring  the  blind  by  a  way 


REV.  JOSEPH   PATRICK.  515 

that  fchey  know  not.  I  will  lead  them  in  paths  which  they  have  nut 
known."  (Isaiah  xlii.  16).  How  descriptive  of  the  ways  of  Providence  ! 
They  are  often  contrary  to  all  that  human  wisdom  could  have  antici- 
pated. To  the  Israelites  in  the  dcrert,  the  path  which  was  pointed  out 
by  the  pillar-cloud,  was  as  if  it  had  been  in  the  sea — beyond  their  ken. 
They  were  led,  like  blind  men,  by  a  way  which  they  knew  not.  And 
yet,  when  they  reached  the  promised  land,  they  found  no  reason  for 
murmuring.  The  way  had  been  long  and  circuitous,  rough  and  pain- 
ful, yet  they  were  constrained  to  acknowledge  that  it  was  "  a  right 
way."  And  how  stands  the  case  with  believers  in  New  Testament 
times?  Our  pillar-cloud  may  shine  upon  many  a  scene  of  gloom  and 
peril — it  may  lead  us  among  briars  and  thorns,  or  hard  by  deep  pits 
and  frightful  precipices— it  may  herald  us  through  the  midst  of  habi- 
tations of  dragons,  and  dens  of  devils,  fiends  incarnate.  Yet,  let  us 
be  of  good  cheer,  while  the  voice  of  our  Commander  sounds  in  our 
ears — "  speak  unto  the  children  of  Israel  that  they  go  forward."  And 
sure  we  are,  that  if  we  enter  the  land  of  rest  and  immortality,  then,  in 
looking  back  on  each  successive  stage  of  the  way  by  which  Providence 
Las  been  leading  us  through  the  wilderness,  there  will  be  nothing  to 
complain  of,  unless  it  be  that  we  were  so  reluctant  to  follow  where  the 
Lord  was  saying — "  This  is  the  way,  walk  ye  in  it."  The  inhabitants 
of  the  heavenly  Canaan  will  gratefully  acknowledge  that,  with  all  their 
trials,  they  have  been  bountifully  dealt  with.  Instead  of  murmuring 
because  they  bore  a  cross  so  heavy,  they  will  shout  with  joy  for  wear- 
ing a  crown  so  bright.  Instead  of  complaining  that  the  way  was  so 
rough,  they  will  praise  the  Lord  that  the  end  of  the  way  is  so  pleasant 
and  glorious,  ''  and  he  led  us  forth  by  the  right  way  that  we  might 
go  to  a  city  of  habitation." 

In  conclusion,  the  pillar  cloud  presents  a  very  different  aspect,  accord- 
ing as  we  view  it  from  the  army  of  the  Egyptians,  or  the  camp  of  the 
Israelites.  If  you  are  sinners,  the  cloudy  pillar  turns  its  dark  sido  to 
you,  as  it  did  to  Pharaoh  and  his  host  when  they  were  drowned  in  the 
Red  Sea.  In  the  cloud  and  lire,  you  behold  only  images  of  terror,  instru- 
ments of  vengeance.  "  Clouds  and  darkness  are  round  about  Him,  right- 
eousness and  judgment  are  the  habitation  of  His  throne.  "A  firegoeth 
before  Him,  and  burnetii  up  His  enemies  round  about  at  the  last  day." 
Jesus  shall  come  with  clouds,  and  He  shall  come  with  devouring  fire, 
taking  vengeance  on  them  who  know  not  God,  and  who  obey  not  the 
gospel  of  our  Lord  Jesus  Christ.  Sinners,  how  will  it  stand  with  you 
then?  What  will  your  doom  be?  If  you  live  and  die  enemies 
to  God  in  your  minds,  and  by  wicked  works,  you  must  be  judged  as 
enemies,  and  your  eternity  must  be  spent  in  the  company  of  the  devil 


516  FREE  CHURCH  PULPIT. 

and  his  angels.  Look  unto  Jesus,  embrace  Him,  cleave  to  Him  as  your 
only  Saviour.  Then  the  darkness  which  shrouds  your  prospects  will  be 
dispersed.  Then  condemnation  will  cease,  every  accuser  will  be  silenced, 
the  devil  will  be  cast  down,  and  the  world  overcome.  Then  saints  will  be 
your  brethren,  and  God  himself  your  Father,  and  heaven  your  eternal 
and  happy  home. 

Believers,  ye  view  the  pillar  cloud  from  the  camp  of  the  Israelites, 
and  it  presents  its  bright  side  to  you.     It  is  to  you  an  object  not  of 
terror  but  of  pleasing  contemplation.  Followyourheavenly  guide.  You  are 
on  your  march,  on  every  side  is  the  wilderness.     Behind  you  is  Egypt,  an 
evil  world  ;  before  you  is  the  River  Jordan,  the  dark  and  tempestuous 
river  of  death,  which  you  must  cross.     Yonder  in  the  distance  is  the 
better  country,  the  heavenly  Canaan,  on  whose  shores,  if  you  are  permitted 
to  stand,  you  shall  receive  a  great  reward,  in  the  enjoyment  of  which 
you  shall  forget  all  the  tears  you  have  shed,  and  all  the  trials  you  have 
endured.     Rejecting  all  false  guides,  regard  Jesus  alone  as  jour  leader 
and  commander.     Where  our  New  Testament  pillar  cloud  leads,  be  i  t 
yours  to  follow.     When  Jesus  calls,  be  it  yours  to  listen  to  his  voice,  to 
obey  liis  command".     The  Israelites  in   the   wilderness  were  followers 
of  the  cloud  ;  believers  ye  are  followers  of  the  Lamb.      "  These  are  they 
who  follow  the   Lamb  whithersoever  he  goeth."     Follow  him  fully, 
avoiding  all  sinful  compromise  between  duty  and  interest.      Follow  him 
fearlessly,  He  will  vindicate  his  own  cause.   "  Fear  not  them  who  kill  the 
body."     Follow  him  persevcringly.    "  If  any  man  draw  back,  my  soul 
hath  no  pleasure  in  him."     Following  the  Lamb  on  earth,  you  shall 
reign  with  him  in  heaven.     There  pillar  clouds  are  no  longer  needed, 
while  lamps  and  candles  no  longer  send  forth  their  feeble  rays.     When 
sun,  and  moon,  and  stars,  no  longer  adorn  the  firmament — all  lesser  lights 
are  superseded  when  the  light  of  the  world,  the  Sun  of  Righteousness, 
shines  with  unclouded  splendour.  "And  the  city  had  no  need  of  the  sun, 
neither  of  the  moon  to  shine  in  it  ;  for  the  glory  of  God  did  lighten  it, 
and  the  Lamb  is  the  lisrht  thereof." 


(    517    ) 


LECTURE   XXXIII 

THE  BELIEVER'S  LOVE  TO  THE  SAVIOUR. 

BY  THE  REV.  B.  FRANKLIN  GREIG,  KINFAUNS. 

"..Whom  having  not  seen,  yo  love  :  in  whom,  though  now  yo  see  him  not,  yet  believing, 
ye  rejoice  with  joy  unspeakable  and  full  of  glory." — 1  Titter  i.  8. 

In  former  discourses  on  this  passage,  we  considered  successively,  Ac- 
cording as  is  here  laid  down,  first,  the  fountain-head  and  source  of  tho 
"blessed  hope  here  spoken  of;  secondly,  tho  inheritance  hoped  for ;  thirdly, 
the  character  of  the  persons  for  whom  it  is  provided;  and,  fourthly,  the 
circumstances  of  their  present  condition,  as  exposed  to  temptations,  and 
always  in  great  heaviness  while  still  rejoicing,  and  that  all  the  more  on 
account  of  their  troubles  and  trials.  We  come  now  to  consider  their 
feelings  toward  that  glorious  person  through  whom  they  obtain  this 
blissful  possession. 

The  inheritance  itself  is  only  hoped  for,  and  therefore  is,  in  all  respects, 
an  object  of  faith,  being  real  to  the  mind  only  in  so  far  as  the  mind  is 
under  the  influence  of  this  principle.     But  the  hope  which  is  cherished 
regarding  it  is  one  that  is  lively,  and  of  which  we  need  not  be  ashamed, 
being  of  such  a  character  as  to  serve  the  purpose  of  an  actually  present 
existing  thing  to  the  mind  that  entertains  it,  faith  being  "  the  evidence 
of  things  not  seen,  the  substance  of  things  hoped  for."     So  also  Christ 
Jesus,  through  whom  this  inheritance  is  procured,  and  who  is  the  object 
consequently  of  the  love  here  spoken  of,  is  absent  and  unseen  by  the  eye 
of  sense.     The  same   faith,  however,  makes  his    presence  real;  and, 
though  we  see  him  not,  yet  believing  in  him,  we  rejoice  with  joy  unspeak- 
able and  full  of  glory.     And  well  may  wc  thus  rejoice  and  be  confident 
that  our  faith  is  not  groundless,  for  even  already  we  are  made  to  feel 
that  we  have  the  end  of  our  faith,  the  salvation  of  our  souK     This,  as 
a  present  possession,  we  already  in  part  have.     We  know  ourselves  no 
more  to  be  strangers  and  foreigners,  but  fellow-citizens  with  the  saints 
and  of  the  household  of  God.     "  Because  we  are  sons  God  hath  sent  forth 
the  Spirit  of  his  Son  into  us,  crying,  Abba  Father."     It  is  not  entirely  a 
distant  thing,  therefore,  in  which  we  rejoice.  We  have  already  an  earnest 
of  it.    So  that  sense,  if  we  may  say  so,  comes  in  to  tho  assistance  of  faith, 
and  we  seem  to  ourselves  even  to  have  a  sensible  evidence  of  the  exist- 
ence near  us  of  him  whom  we  love,  just  as  at  times,  in  our  seasons  of 
No.  148. — Lect.  S3.  vol.  in. 


518  free  church  pulpit. 

close  fellowship  with  him,  we  seem  already  to  have  entered  upon  the  in- 
heritance undefiled.     But  let  us  not  anticipate.     We  have  to  consider, 

I.  The  feelings  which  the  true  believer  cherishes  towards  this  glorious 
object  of  his  faith.  These  feelings  are  here  comprehensively  summed 
up  in  the  term  love — a  word  of  various  import  as  used  in  Scripture.  It 
is  employed  to  express  both  the  mind  and  heart  of  God,  and  the  feelings 
and  affections  of  man.  As  applied  to  God,  it  signifies  sometimes  com- 
placency,  sometimes  approval,  and  sometimes  pity.  Of  the  first  of  these 
uses,  we  have  an  example  in  John  iii.  35,  "The  Father  loveth  the  Son  ;" 
of  the  second  in  Psalm  cxlvi.  8,  "  The  Lord  loveth  the  righteous  f  of 
the  third  in  John  iii.  16,  "  God  so  loved  the  world,"  &c.  But  when  the 
word  is  used  to  express  the  feelings  of  man  toward  God,  of  course  only 
the  first  of  these  senses  can  belong  to  it ;  and  the  same  also  if  it  be  used 
to  indicate,  as  here,  the  mind  of  the  believer  toward  Christ.  It  is  more- 
over a  complacency  of  a  peculiar  kind,  made  up  of  several  distinct  ele- 
ments, or  rather,  we  should  say,  it  is  characterised  by  several  distinct 
features.     Some  of  these  we  shall  point  out.     And, 

1st,  We  say  that  the  love  of  the  believer  toward  Christ  is  a  devout,  an 
adoring  love  ;  for  it  is  the  love  of  the  creature  to  the  Creator.  It  brings 
him,  therefore,  to  his  knees  in  lowly  reverence,  and  fills  his  soul  with 
holy  yet  humble  sentiments  of  admiring  homage.  Of  itself,  this  feature 
of  his  love  would  lead  the  believer  to  stand  at  a  distance,  and,  forbidding 
him  to  come  near,  would  compel  him  to  take,  as  it  were,  the  shoes  off 
from  his  feet.  It  is  this  which  prompts  the  angels  in  heaven  to  cover  their 
faces  as  they  worship,  and  to  say,  "  Holy,  holy,  holy  is  the  Lord  of  hosts, 
the  whole  earth  is  full  of  his  glory  ;"  and  the  same  feeling  compels  the 
redeemed  to  cast  their  crowns  before  the  throne,  saying,  "  Worthy  is  the 
Lamb  to  receive  glory  and  honour,  dominion  and  praise."  The  same 
feeling  actuated  Peter  when  he  exclaimed,  "  Depart  from  me,  for  I  am 
a  sinful  man,  0  Lord."  In  a  greater  or  less  degree,  it  is  found  to  reign 
in  the  mind  of  every  true  believer.  Indeed,  there  cannot  be  any  real 
heart  religion — any  inward  sense  of  the  truth — or  any  appreciation  of 
the  gospel  system,  without  an  experience  of  this  feeling.  It  is  abso- 
lutely essential  to  all  right  and  proper  handling  of  evangelical  Christi- 
anity. Without  it  there  is  no  worship,  and,  except  as  a  worshipper,  no 
man  can  come  to  Christ.  We  say,  except  as  a  worshipper,  for  Jesus,  the 
man  who  was,  in  all  points,  tempted  like  as  we  are,  yet  without  sin,  and 
who  has  a  fellow  feeling  with  us  in  all  our  troubles,  afflictions,  and 
griefs,  is  yet  the  great  God  himself,  who,  by  his  power,  set  fast  the  uni- 
verse, that  the  pillars  thereof  might  not  be  moved  for  ever — who  sitteth 
upon  the  circle  of  the  earth,  the  inhabitants  thereof  being  as  grasshop- 


REV.  B.  FRANKLIN  GREIG.  511) 

pers  in  his  sight.  The  proper  posture  that  a  creature  should  take,  there- 
fore, when  he  conies  before  this  exalted  Being,  is  the  one  that  can  best 
express  his  sense  of  his  own  insignificance,  when  contrasted  with  the 
greatness  of  Him  before  whom  he  appears.  This  would  have  been  be- 
fitting though  man  had  never  sinned,  but  how  low  must  be  the  place 
which  he  now  should  take,  since  he  hath  forgotten  the  God  who  made 
him,  and  from  the  womb  goes  astray,  speaking  lies?  Since  he  hath  sold 
himself  to  work  iniquity,  and  hath  corrupted  his  whole  being,  making 
himself  a  loathsome  and  hateful  thing;  and,  still  more,  since  he  is  a 
rebel,  and  an  enemy  to  God  in  his  mind  and  by  wicked  works,  how  pros- 
trate ought  he  to  be  when  he  comes  before  him  whose  holiness  forbids 
his  even  looking  upon  sin,  and  whose  justice  cries  aloud  for  vengeance  to 
be  executed  on  the  sinner  !  Jesus  Christ,  brethren,  is  this  very  Being, 
the  holy  One  of  God,  and  dare  you  think  one  thought  of  Him  which  is 
not  one  of  devoutest  reverence  ?  True,  he  hung  on  Calvary,  and  bled 
and  died  for  sinful  men,  but  yet  he  lives  and  reigns  for  evermore,  clad 
in  light  as  with  a  garment,  and  having  all  power  committed  to  him,  thou- 
sands of  angels  fulfilling  his  commissions,  thousands  of  thousands  worship- 
ing before  him.  And  shalt  thou,  poor  inhabitant  of  earth,  dare  to  stand 
before  him  insensible  to  his  glory,  and  unabashed  even  in  spite  of  thy  little- 
ness and  thy  vileness?  Thou  comfortcst  thyself  because  of  his  hnmiliaUon 
work  undertaken  and  accomplished  for  thee.  There  is  reason  that  thou 
shouldest,  tut  remember  that  this  work  which  had  such  blessed  fruits, 
instead  of  lessening,  did  greatly  increase  the  glory  of  the  Lord  Jesus. 
He  is  all  the  more  glorious  that  he  is  Emmanuel — God  with  us.  The 
decease  which  he  accomplished  at  Jerusalem  gained  for  him  a  crown 
which  otherwise  he  could  not  have  obtained,  that  of  being  Mediator  be- 
tween God  and  man,  the  first  born  and  the  head  of  God's  spiritual  house- 
hold. A  new  kind  of  sovereignty  was  thus  added  to  what  he  before 
possessed  ;  and  while  in  contemplating  it  our  heart  is  filled  with  joyful 
confidence,  let  us  not  forget  that  it  still  is  toverdgaty — a  kingly,  godlike 
property  ;  such  a  property  no  doubt  as  fills  the  soul  with  a  new  and 
unheard-of  ground  of  hope,  but  which  does  this  only  by  first  filling  it 
with  adoring  wonder  of  a  kind  that  disposes  it  to  cover  the  face,  and 
with  the  spirits  above  to  say,  Holy,  holy,  holy,  is  the  Lord  God  of  hosts, 
the  whole  earth  is  full  of  his  glory.  The  more  this  is  felt,  the  more  the 
soul  is  brought  into  such  a  frame  as  this,  the  more  lively  and  joyous  does 
the  hope  become.  But  when  this  is  forgotten,  and  the  believer  ap- 
proaches in  a  frame  of  mind  different  from  that  of  a  worshipper,  all  is 
cold,  barren,  and  lifeless,  and  the  soul  is  unfed,  umefreshed.  Learn, 
then,  brethren,  to  make  your  love  to  the  Saviour  an  adoring  love,  and 
labour  to  lie  possessed  of  a  deep  sense  of  the  fact  that  the  Being  whom 


520  FREE  CHURCH  PULPIT. 

you  strive  to  love  Is  infinitely  removed  above  you  in  greatness,  grandeur, 
and  glory,  while  yet  he  is  "  the  Lord  your  righteousness,"  your  Saviour, 
your  Friend,  by  whose  obedience  unto  the  death  and  rising  again  trium- 
phant, you  have  been  begotten  again  unto  a  lively  hope. 

2d,  Let  your  love,  then,  be  a  grateful  love.  You  know  with  what 
peculiar  feelings  you  are  disposed  to  regard  that  man  from  whom  you 
have  received  signal  favours,  or  who  has  rescued  you  from  some  im- 
minent danger,  how  his  memory  is  cherished,  his  goodness  celebrated, 
his  praises  sounded  abroad.  Nothing  is  considered  too  great  or  too 
hazardous  to  be  undertaken  readily  on  his  account  and  for  his  interest, 
and  sooner  than  forget  him  all  else  shall  be  forgotten.  There  is  no 
weariness  in  speaking  of  his  merits,  and  the  story  of  his  kindness  never 
waxes  old.  If  all  this  be  clone  to  an  earthly  benefactor,  and  this  and 
a  thousand  times  more  is  dune  every  day,  with  what  feelings  should  we 
regard  Him  who  hath  conferred  on  us  such  gifts  as  those  we  receive 
from  the  hand  of  Emmanuel  ?  Shall  we  ever  weary  in  speaking  of  his 
goodness,  or  in  celebrating  his  praise,  who  from  being  children  of  wrath 
and  condemnation,  hath  made  us  members  of  the  family  of  Jehovah  — 
"kings  and  priests  unto  God  and  his  Father,"  with  whom  we  shall  not 
only  always  abide  but  always  reign  !  Men  generally  estimate  the  value 
of  a  gift  by  the  amount  of  trouble  and  expense  at  which  it  may  have 
been  procured,  but  who  can  reckon  up  the  amount  of  these  to  which  the 
Lord  Jesus  submitted  in  order  to  admit  his  people  into  life  and  immor- 
tality ?  Who  can  tell  what  a  sacrifice  he  made  when  he  consented  to 
leave  the  mansions  of  heaven  and  become  an  inhabitant  on  this  earth, 
exposed  to  the  constant  contact  of  ungodliness  and  moral  defilement, 
and  compelled  to  endure  the  taunts  and  reproaches,  the  scornful  looks 
and  sinful  deeds  of  men,  instead  of  being  greeted  by  the  unceasing  praises 
of  angels  unfallen  ?  Or  who  can  calculate  how  much  of  pain  and  conflict 
his  holy  human  soul  must  have  endured  when  he  set  himself  up  as  the 
opponent  of  the  powers  of  darkness  ?  Still  more,  who  can  tell  his  suffer- 
ings when  his  own  Father's  hand  was  laid  upon  him,  and  when  he  made 
his  soul  an  offering  for  sin  ?  It  was  much  to  be  shut  out  of  his  own 
dwelling-place,  far  from  his  Father's  peculiar  presence,  but  how  much 
more  to  have  his  Lather's  face  turned  from  him  in  righteous  displeasure, 
and  to  be  made  to  cry  out,  "My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  When  all  this  is  considered,  what  an  estimate  should  we  form 
of  the  value  of  the  benefits  bestowed  upon  us  by  Christ  ?  Again,  the 
extent  and  the  kind  of  a  man's  gratitude  is  often  modified  by  consider- 
ing what  his  condition  would  have  been  had  he  not  been  the  object  of 
the  peculiar  kindness  for  which  he  is  called  upon  to  be  grateful.  This 
is  in  the  experience  of  all  God's  children,  what  often  renders  their  praises 


REV.  B.  FRANKLIN  GREIC.  521 

eloquent,  and  makes  their  thanksgivings  to  abound.  They  think  of  what 
they  have  been  delivered  from,  and  contrast  the  misery  and  black  des- 
pair which  would  have  hung  over  them  like  a  threatening  cloud  in  this 
life,  and  when  this  life  had  ended,  would  have  fallen  upon  them  like  a 
tempest,  swelling,  and  thickening,  and  multiplying  in  intensity  of  woe 
onward  throughout  eternal  ages.  They  contrast  this  with  the  peace 
and  quiet  of  conscience  which  they  now  enjoy,  and  the  hope  of  a  hea- 
venly inheritance  of  which  they  are  ere  long  to  be  put  in  possession  ; 
and  as  they  think  of  this  their  heart  warms  with  holy  feeling,  and  they 
break  forth  in  triumphant  songs,  "  My  soul  doth  magnify  the  Lord, 
my  spirit  shall  rejoice  in  God  my  Saviour.''  "  0  magnify  the  Lord 
with  me,  let  us  exalt  his  name  together."  "  Praise  the  Lord  all  ye 
nations,  laud  him  all  ye  people,  for  his  merciful  kindness  is  great  to- 
ward us,  the  truth  of  the  Lord  endureth  for  ever.  Praise  ye  the  Lord.'' 
Oh !  brethren,  did  our  thoughts  moie  frequently  run  in  such  a  strain  as 
this,  and  were  we  at  all  times  possessed  of  a  conscious  sense  of  what  we 
owe  to  redeeming  grace,  what  kind  of  love  would  ours  become  !  How  our 
self-righteousness  would  be  burnt  up,  if  our  gratitude  were  of  the  warm 
and  constantly  operative  character  that  should  ever  belong  to  it !  It  is 
otherwise,  because  we  estimate  at  too  low  a  rate  the  benefits  which  we 
have  obtained  from  our  Saviour-Friend,  and  because  we  do  not  enter 
deeply  enough  into  his  labour,  and  toil,  and  pain,  in  procuring  them. 
We  need  to  meditate  on  the  sufferings  of  Christ,  brethren,  in  order 
thus  to  get  our  religion  brought  away  from  being  merely  a  thing  of 
opinions  and  beliefs  to  being  a  warm  elevating  heart-possession.  That 
man's  religion  is  not  of  the  right  sort  if  it  does  not  till  his  heart  with 
gratitude,  and  his  mouth  with  praise,  while  it  brings  him  before  Jehovah's 
throne  in  humble,  adoring,  reverential  fear.  In  order  to  this,  my  dear 
friends,  we  must  count  the  value  of  the  gifts  we  have  obtained  by 
the  dying  love  of  Jesus  ;  and  this  is  to  be  done  not  merely  by  consider- 
ing and  acknowledging  our  utter  want  and  absolute  misery  without  them, 
but  also  by  reckoning  up  and  duly  appreciating  the  sore  travail  that 
had  to  be  undergone  before  they  were  procured.  And  if  this  be  done, 
where  is  the  Christian  whose  bosom  shall  not  swell  in  liveliest  gratitude 
to  him  who  hath  gained  for  us  a  right  to  the  privileges  of  God's  own 
children,  and  who,  having  loved  us  from  the  beginning,  will  love  us  to 
the  end  ? 

3dly,  The  love  of  the  believer  towards  Christ  is  an  affectionate  love. 
When  they  meet,  they  meet  as  friends.  "  Henceforth,"  says  our  Lord, 
"  I  call  you  not  servants,  for  the  servant  knoweth  not  what  his  Lord 
doeth,  but  I  have  called  you  friends,  for  all  things  that  I  have  heard  of 
my  Father  I  have  made  known  unto  you."    Nothing  so  tends  to  tncreasd 


522  FREE  CHURCH  PULPIT. 

our  love  towards  any  one  of  our  brethren,  as  to  make  intimate  with  his 
affairs,  to  enter  into  his  plans,  and  become  acquainted  with  all  the 
causes  of  his  grief  and  his  joy.  This  brings  us  into  his  heart,  and 
we  soon  feel  the  warmth  that  more  or  less  ever  plays  there.  It  is  in 
this  way  that  the  people  of  Christ  learn  to  love  him  with  an  affection- 
ate love.  They  are  made  acquainted  with  his  designs,  and  learn  what 
interests  and  occupies  him,  and  so  are  interested  in  all  that  concerns  him. 
They  are  introduced  into  his  very  heart,  so  to  speak.  All  things  what- 
soever he  hath  heard  of  the  Father  are  made  known  unto  them,  and 
they  become  intimate  with  his  most  secret  feelings.  This  produces  a 
warnith  and  intensity  of  affection  that  breaks  out  into  such  an  exclama- 
tion as  that  of  the  two  disciples,  ?'  did  not  our  hearts  burn  within  us  while 
he  talked  to  us  by  the  way ! "  We  fear,  brethren,  that  little  of  this  is 
experienced  in  these  days.  There  is  little  holy  ardour,  such  as  this,  in 
the  fellowship  of  Jesus — little  real  heart-delight  and  affection  toward 
him  and  his  cause.  There  is  little  of  the  feeling  of  the  apostolic 
Martyn,  whose  very  physical  frame  was  affected  when  he  heard  his 
Master's  name  dishonoured  or  slighted.  There  is  a  coldness  in  the 
Christianity  of  most  men,  that  freezes  and  deadens,  and  makes  one 
forget,  for  a  time,  the  origin  and  spring  of  the  believer's  hope,  even 
in  the  unquenchable  love  of  the  man  Christ  Jesus.  We  find  it  difficult 
to  melt  men  into  tears,  just  because  their  religion  lies  so  far  away  from 
their  heart.  Men  will  not  break  forth  into  warm  emotion,  and  the 
reason  is,  that  their  heart  is  but  little  occupied  with  their  faith.  This, 
we  believe,  arises  from  two  causes.  The  first  is,  that  they  do  not  deal 
with  Christ  as  ^personal  Saviour.  Their  Saviour  is  more  an  abstract, 
unnameable  collection  of  opinions  and  beliefs,  than  a  real,  living,  personal 
being;  and,  when  they  think  of  the  fountain  of  their  salvation,  their 
mind  is  occupied  with  these  vague  and  heartless  opinions,  rather  than 
with  him  who  puts  life,  animation,  and  energy  into  them,  and  without 
whom  they  are  meaningless  and  vain.  They  have  no  personal  acquain- 
tance with  him  who  lived,  died,  was  buried,  rose  again,  ascended  up, 
and  is  now  exalted,  a  Saviour  and  Redeemer,  the  Captain  of  Salvation. 
If  you  ask  them,  what  think  you  of  Christ?  their  mind  reverts  not  to 
a  living  personal  friend,  but  to  a  system  of  sapless  truths,  or,  at  most, 
to  some  vague  and  shadowy  personality,  they  know  not  what,  with 
which  they  have  become  acquainted  they  know  not  how.  Not  so  the 
warm-hearted  believer,  who  walks  closely  with  his  Lord.  There  is 
meaning  and  heart  in  his  words,  when  he  says,  "  my  beloved  is  mine, 
and  I  am  his."  But,  secondly,  the  coldness  and  deadness  against  which 
we  are  now  speaking,  are  to  be  traced  to  the  fact  that  men — professedly 
Christian   men— are  content  with  but  a  meagre  acquaintance  with  the 


REV.  B.  FRANKLIN  GREIG.  523 

truth  of  Christ,  and  with  the  will  of  God,  as  revealed  by  him  through 
his  word  and  Spirit.-  Why  should  we  wonder  to  find  them  so  cold  in 
their  friendship,  and  having  so  little  sympathy  in  the  feelings  and 
designs  of  Jesus,  since  there  has,  after  all,  been  so  little  of  these  re- 
vealed to  them  !  They  have  not  been  made  acquainted  with  the  private 
concerns,  and  the  secret  interests  of  Christ.  They  are  content  to  stand 
at  a  distance,  and  have  never  yet  entered  into  intimate  fellowship  with 
him.  They  know  in  the  general  what  are  his  plans,  and  what  the  sub- 
ject of  his  thoughts,  but  they  have  not  entered  into  his  mind,  so  as  to 
know  how  deeply  he  has  these  things  at  heart,  and  how  impossible  it  is 
for  him  not  to  be  intensely  interested  in  them.  If  this  be  their  charac- 
ter, as  it  is,  we  fear,  the  character  of  far  too  many  professing  Christians, 
there  is  no  cause  of  astonishment  if  we  find  it  difficult  to  rouse  them, 
to  warm  their  heart  towards  things  Divine,  and  to  get  them  to  occupy 
themselves  with  the  affairs  of  Christ's  Church  and  people,  as  things 
which  belong  to  a  beloved  friend.  Brethren,  see  to  it  that  you  are  not 
Christians  of  this  sort,  but  that  your  love  to  Christ  is  warm  and  affec- 
tionate, such  as  attaches  him  to  you  as  your  intimate  personal  friend, 
in  whose  company  you  delight,  and  whose  interests  are  inseparably  bound 
up  with  yours. 

^thly,  The  love  of  the  believer  towards  Christ  is  confiding.  There 
is  no  love  without  this.  The  love  which  hesitates,  doubts,  suspects,  and 
is  jealous,  is  no  love  at  all.  Even  the  affection  cherished  towards 
earthly  objects  is  expected  to  be  free  from  these  stains  ;  but  especially 
is  this  the  case  with  the  love  which  the  real  believer  bears  to  Christ. 
It  does  not  doubt  or  hesitate.  The  believer  makes  no  delay,  but 
hastens  to  close  with  the  offers  made,  feeling  that  there  is  a  blessed  suf- 
ficiency in  them  for  all  his  wants.  He  joyfully  and  at  once  resigns 
himself  into  the  arms  of  the  Redeemer,  feeling  him  to  bo  the  chiefest 
among  ten  thousands,  and  altogether  precious — all  his  salvation  and  all 
his  desire.  He  sees  that  there  is  nothing  his  soul  can  require  which  ia 
not  most  amply  supplied  by  Christ,  that  in  him  he  has  bread  to  nourish, 
water  to  refresh  his  spirit,  and  garments  in  which  to  be  clothed.  All 
needed  for  life  and  salvation  he  sees  to  be  treasured  up  in  the  Redeemer 
— a  full  and  exhaustless  fountain  of  happiness,  comfort,  and  peace. 
All  this  is  freely  presented  to  him  in  the  Gospel,  and  he  never  calls  in 
question  the  sincerity  of  the  offer.  He  knows  that  he  is  faithful  who 
hath  promised,  and  is  fully  confident  that  all  which  is  held  out  will  un- 
failingly become  his,  if  he  only  rely  upon  the  mercy  that  holds  it  out  to 
him.  And  this  he  cannot  but  do,  for  there  is  no  room  for  doubting,  or 
in  the  least  calling  in  question  the  love  that  makes  the  offer.  He  that 
.spared  not  his  own  Son,  but  gave  him  up  unto  the  death  for  us  all,  how 


524  FREE  CHURCH  FULFIT. 

shall  he  not  with  him  also  freely  give  us  ull  things  ?  It  is  in  this  way 
that  he  reasons,  assuring  himself  that  since  Christ  hath  readily  sub- 
mitted to  death  for  his  sake,  he  could  not  make  a  promise  of  life  to  him 
without  intending  to  fulfil  it ;  simply  and  undoubtingly,  therefore,  he 
closes  with  the  offer  made,  and  feels  confident  that  his  Lord  will  keep 
that  which  he  commits  to  him  against  the  great  day.  And  just  as 
he  suspects  not  the  sincerity  of  the  offer  as  made  to  himself,  so  he 
envies  not,  neither  is  jealous  to  find  that  the  same  offers  are  made 
to  others.  Nor  does  he  grumble  or  complain  when  he  finds  that 
others  attain  to  peace  secure  and  lasting,  in  a  way  it  may  be  more 
easy  than  himself,  or  that  their  way  to  life,  as  it  may  appear, 
is  smoother  and  less  thorny  than  his  own.  His  love  is  so  confiding  that 
he  is  certain  of  all  the  treatment  he  receives  being  not  only  good  and 
profitable  to  him,  but  the  very  kind  of  treatment  that  love  prompts  and 
righteousness  requires.  Far  from  grumbling  or  repining,  therefore, 
he  is  even  joyfully  thankful  for  all  that  befalls  him,  however  painful  to 
natural  feeling.  He  gives  thanks  even  for  his  trials  and  afflictions, 
knowing  that  thus  the  trial  of  his  faith  is  perfected,  and  that  though  no 
affliction  may  for  the  time  seem  joyous  but  grievous,  nevertheless  he  is 
fully  assured  that  it  worketh  the  peaceable  fruit  of  righteousness,  if  he 
be  but  rightly  exercised  thereby.  Indeed  how  can  his  lot  be  otherwise 
than  wise  and  good  ?  How  can  it  be  that  he  can  receive  aught  which  is 
not  for  his  soul's  profit  ?  It  is  handed  over  to  him  by  him  who  was 
wounded  for  his  guilt,  given  him  by  those  very  hands  that  were  pierced 
for  his  iniquities.  Impossible  then  that  anything  he  receives  should  not 
speak  of  tenderness  and  love.  Thus  it  is  that  the  believer  quietly  and 
joyfully  resigns  himself  into  the  hands  of  Jesus,  ready  to  do  all  and  to 
endure  all  that  he  may  appoint,  perfectly  assured  both  that  the  issues  of 
all  shall  be  good,  and  that  even  now  all  is  as  love  prompts,  and  as  wis- 
dom directs.  Oh,  my  believing  friends,  cherish  such  a  spirit  as  this. 
Be  confiding  in  your  love.  This  will  sweeten  your  trials,  soften  your 
toils,  and  smoothen  the  roughness  of  your  way  onward  through  this  vale 
of  tears  and  sorrow.  'Tis  a  loving  heart  which  you  may  trust  that  ap- 
points and  arranges  all  these  things.  'Tis  even  Jesus  who  died  for 
you.  Behold,  he  arranges  all,  and  that  too  only  for  the  good  of  his  chosen. 

In  addition  to  these  four  distinct  features,  adoration,  gratitude,  affec- 
tion, and  confidence,  ever  found  in  some  degree  in  the  love  which  the 
believer  bears  to  Christ,  there  are  two  other  qualities  which  ought  al- 
ways to  belong  to  it,  but  which  it  seems  believers  do  not  always  regard, 
and  are  not  always  careful  to  cultivate.      These  are 

Is*,  Constancy.  This  property  is  opposed  both  to  that  character  of 
mind  which  does  things  by  fits  and  starts,  and  to  that  which  shuns  dif- 


REV.  B.  FRANKLIN    GREIG.  525 

Acuities  and  danger,  and  can  accommodate  itself  to  changing  times  and 
circumstances.  In  opposition  to  both  of  these,  the  true  Christian  loves 
his  Lord  with  a  love  that  is  constant  and  unwavering.  It  is  a  holy 
flame  that  ever  burns,  not  now  bright  and  glowing,  and  again  faint 
and  languishing  ;  or  in  the  hour  of  peace  and  prosperity  warm  and 
animating  and  kindling  all  around,  while  in  the  hour  of  adversity  it 
flickers  and  dies,  or  at  the  best  is  fain  to  hide  itself  "  under  a  bushel  or 
under  a  bed."  It  is  ever  the  same,  in  sunshine  and  in  storm,  or  at 
least  it  ought  to  be  so.  Alas  for  it,  that  we  should  have  to  qualify  such 
an  assertion  thus.  But  so  it  is.  We  ourselves  must  blush  when  we  say 
it,  but  more  than  this  we  dare  not  say,  the  love  of  the  believer  toward 
Christ  ought  to  be  constant  and  unvarying.  Its  object  never  changes, 
why  then  should  it  change  ?  But  change  it  does,  and  that,  oh  how  often  ! 
Brethren,  be  counselled  in  this  matter.  Strive  to  have  it  true  of  you 
that  your  love  to  the  Saviour  is  ever  warming  your  heart,  and  always 
abounding,  and  that  it  is  not  alone  in  the  quiet  when  you  can  exhibit 
your  love  without  any  danger  of  suffering  loss  on  his  account,  but  even 
amidst  reproaches,  rebukes,  and  blasphemies,  when  all  ill  may  come  upon 
you  for  the  Lord's  sake.  Go  forth  to  him  without  the  camp,  bearing 
his  reproach,  even  though  this  should  lead  to  your  being  reckoned  among 
the  unclean  and  the  despicable.  B-emember  the  words,  '*  He  that  de- 
nieth  me  before  men,  him  will  I  also  deny  before  my  Father  and  the 
holy  angels,''  while  '-  He  that  confesseth  me  before  men,  him  will  I 
also  confess  before  my  Father  which  is  in  heaven." 

2rf,  The  love  of  the  believer  toward  Christ  should  be  ever  encreas- 
ing  in  intensity  and  warmth.  This,  brethren,  is  the  only  guarantee  for 
its  being  constant  and  unvarying.  In  fact,  it  is  the  only  evidence  of 
its  existence  at  all.  Wherever  it  does  exist  it  has  in  it  a  principle  of 
life  that  will  not  suffer  it  finally  to  be  extinguished.  Onward  it  must 
go.  Though  at  the  first  like  a  grain  of  mustard  seed,  by  and  bye  it 
will  become  as  a  great  tree  under  whose  branches  the  fowls  of  the  air 
may  lodge.  Like  leaven  hid  in  meal,  it  will  spread  abroad  until  the 
whole  be  leavened.  This  is  its  unfailing  effect,  as  the  experience  of 
every  child  of  God  in  every  age  of  the  Church  can  bear  witness.  It 
may  be  hid  for  a  while  under  a  mass  of  earthliness,  but  it  cannot  abide 
so  always.  It  must  come  forth,  and  in  due  time  influence  the  whole 
life.  Now,  brethren,  examine  and  see  how  far  your  love  to  the  Saviour 
possesses  this  property.  All  is  wrong,  remember,  if  it  be  not  on  the 
increase.  Can  you  find,  then,  any  perceptible  difference  on  it  from  day 
to  day  ?  Do  you  find  daily  increasing  pleasure  in  the  service  of  God, 
and  in  the  ordinances  of  his  worship  ?  Is  there  more  energy  and  more 
sustained  effort  in  your  endeavours  after  the  advancement  both  of  your 


526  FREE    CHURCH    PULPIT. 

own  salvation  and  that  of  others?  Is  there  more  importunity  in  your 
prayers?  more  of  saying,  "  I  will  not  let  thee  go  except  thou  bless 
me?"  Do  you  find  your  heart  more  interested  in  the  progress  of  Christ's 
cause,  and  in  the  extension  of  his  kingdom  ?  Since  you  last  took  your 
seats  in  this  house,  what  work  have  you  engaged  in,  and  what  have  you 
been  occupied  with,  which  may  prove  that  you  are  thus  in  progress — 
that  your  love  to  Christ  is  actually  and  really  on  the  increase  ?  Can 
your  seasons  of  devotion  bear  witness  to  this  ?  Do  your  daily  avoca- 
tions, and  the  spirit  in  which  you  go  about  these,  give  evidence  of  it  ? 
How  different  a  tale  is  told  by  your  unruly  passions,  your  earthly  pur- 
suits, your  love  of  gain,  and  your  love  of  pleasure  !  Oh,  brethren,  awake 
to  your  true  standing,  live  up  to  your  privilegess  grow  in  grace,  and  in 
the  knowledge  and  love  of  Christ ! 

II.  We  ought  now  to  proceed  to  consider  what  is  farther  said  in 
the  text  of  the  believer's  state  of  mind  and  heart.  Besides,  and 
because  of  his  love  to  his  unseen  Saviour,  "  he  rejoices,"  we  are 
told,  "  with  joy  unspeakable  and  full  of  glory."  His  joy  is  un- 
speakable truly  ;  quite  a  joy  by  itself,  and  unlike  every  thing  else  that 
goes  by  that  name.  It  is  unlike  other  joys  in  nothing  more  than  in  this, 
that  it  is  experienced  independently  of  sorrow,  yea  all  the  more  on  ac- 
count of  it.  The  nature  of  it,  therefore,  is  such  that  it  cannot  be  des- 
troyed, abounding  as  it  does  even  in  the  midst  of  what  appears  to  be  the 
very  destruction  of  it.  The  causes  of  it  also  are  undying,  and  ever  in- 
fluential. Its  spring  is  perennial,  and  always  full  ;  and  great  as  it  is 
here,  it  doth  not  yet  appear  what  it  is  destined  to  become  ;  for  "'  eye  hath 
not  seen,  nor  ear  heard,  nor  hath  it  entered  into  the  heart  of  man  to 
conceive  the  things  which  God  hath  prepared  for  them  that  love  him." 
This  we  know,  however,  that  when  the  Lord  shall  appear,  we  shall  be 
like  him,  for  we  shall  see  him  as  he  is.  It  is  this  especially  that  fills 
our  heart  with  joy  and  gladness  — a  gladness  and  joy  of  such  a  sort  that 
we  cannot  set  forth  their  character  and  properties  in  words.  The  peace 
that  reigns  in  us,  and  which  keeps  our  heart  and  mind,  passes  all  un- 
derstanding; and  there  is  a  holy  quiet  within  our  souls  that  nothing  can 
disturb — which  the  world  can  neither  give  nor  take  away.  "We  despair 
of  making  worldly  men  understand  what  this  is  that  gladdens  us  so. 
They  can  see  no  comeliness  and  no  amiable  property  in  him  whom  we 
love;  and  we  do  not  wonder  that  the  spiritual  joys  which  we  possess 
appear  to  them  unintelligible.  They  scornfully  and  slightingly  ask, 
"  What  is  thy  beloved  more  than  another  beloved  ?"  and  we  are  not 
surprised  at  the  question.  But  if  they  would  but  join  themselves  to 
our  company,  we  know  that  their  (xperici.ce  would  Boon  be  even  as  ours. 


REV.    B.    FRANKLIN    GREIG.  527 

Till  they  do  this  they  cannot  taste  of  our  joy — they  cannot  believe  in  its 
reality.  Brethren,  come  with  us,  and  wc  will  do  you  good,  for  the 
Lord  hath  spoken  good  concerning  Israel. 

But  this  joy  of  the  believer  is  also  said  to  be  full  of  <j lory.  This  ex- 
pression, like  the  one  that  follows  it,  has  reference,  we  suppose,  both  to 
the  present  and  future  condition  of  the  believer.  The  word  in  the 
original  signifies  not  so  much  an  actually  inherent  property,  as  the  ca- 
pability and  power  of  imparting  a  property  ;  as  if  it  were  said  that  thin 
unspeakable  joy  brought  glory  to  the  believer,  and  by  its  dwelling  within 
him  made  him  appear  glorious,  and  actually  gave  him  to  possess  a  glori- 
ous character,  as  well  as  fitted  him  for  a  yet  future  glorious  state — and 
all  this  in  a  high  and  superlative  degree.  And  this  is  actually  the  case 
with  the  believer,  for  he  alone,  in  having  this  joy,  has  attained  to  the 
true  and  proper  end  of  his  being.  There  is  a  glory  and  an  excellence 
attaching  to  him  which  none  but  himself  can  possess,  he  alone  being  ca- 
pable of  possessing  them.  He  is  an  heir  of  God  and  a  joint-heir  with. 
Christ.  He  holds  direct  intercourse  with  the  throne  of  heaven,  being  a 
king  and  priest  unto  God.  All  this  already  belongs  to  him.  There  is 
a  glory,  therefore,  attaching  to  his  joy,  joying  as  he  does  in  this  very 
thing  that  a  relationship  has  been  established  between  him  and  God  ; 
and  still  more  is  this  the  case  when  it  is  considered  that  there  remains 
for  him  an  incorruptible  crown  of  glory,  which  the  Lord  the  righteous 
Judge  shall,  at  the  day  of  his  appearing,  give  unto  all  who  love  his  Son 
Jesus.  If  honour  and  dignity  belong  to  him  now,  because  he  has  been  trans- 
lated out  of  darkness  into  the  light  of  God's  truth,  and  has  learned  to  covet 
after  conformity  to  God's  holy  and  blessed  will,  how  much  more  glorious 
and  honourable  must  he  then  be  accounted  when,  fully  knowing  the  will  of 
God,  he  has  acquired  the  power  of  ever  delighting  in  it,  and,  dwelling  in 
the  presence  of  God,  he  shall  be  occupied  unceasingly  in  doing  him  hom- 
age. His  joy  here  is  at  the  best  intermittent  and  mixed,  and  yet  his 
character  has  from  it  acquired  a  dignity  and  a  heavenly  grandeur  that 
remind  us  of  Adam  unfallen.  But  beyond  this  land  of  shades  and  gloom, 
in  the  untroubled  light  of  heaven,  where  he  shall  abide  unceasingly  in  the 
presence  of  Jehovah,  and  shall  have  employment  and  exercise  for  all 
his  powers  and  capacities,  and  that  too  upon  objects  supremely  deserving 
of  his  thought,  his  joy  shall  be  unending  and  uninterrupted,  and  the 
glory  and  honour  connected  with  it,  or  arising  from  it,  shall  then  be 
complete.  But  all  is  summed  up  in  that  one  word  of  our  Lord  himself, 
the  fountain  of  all  the  believer's  joy,  and  the  object  of  his  admiration 
and  love — "  Father,  I  will  that  they  also  whom  thou  hast  given  me  be 
with  me  where  I  am,  that  they  may  behold  my  glorj-."  Here  is  the 
highest  element  of  the  believer's  joyousness,  the  near  company  and  fel- 


528 


fuel:  church  pulpit. 


lowship  of  the  beloved  of  his  soul— likeness  and  conformity  to  him  in  his 
glorious  body.  The  joy  arising  from  this  is  indeed  a  joy  that  is  full  of 
glory.  Brethren,  have  you  any  longings  for  such  a  state  ?  You  may  be 
joyous,  but  does  your  joy  clothe  you  with  glory  in  this  present  life,  and 
give  you  the  blessed  prospect  of  a  fuller  and  more  unmixed  glory  in  the 
life  to  come  ?  Joy  is  not  worth  the  having  unless  it  dignifies  and  en- 
nobles, while  it  gladdens  and  cheers.  All  that  has  not  this  effect  is  but 
the  joy  and  mirth  of  fools  ;  and  nothing  can  have  an  effect  different 
from  this,  but  the  holy  joy  of  the  real  believer  who  rejoices  in  an  absent 
Lord  in  whom  he  believes,  and  whom  he  loves  with  a  devout,  a  grateful, 
an  affectionate,  and  a  confiding  love— a  love  that  is  constant  and  un- 
varying, and  ever  increasing  in  intensity  and  warmth.     Amen. 


(  320  ) 


SERMON     C  X  X  I. 

BELIEVERS,   THE  SONS  OK  GOD THEIR   TRESENT  DIGNITY   AND  FUTURE 

BLESSEDNESS. 

BY  THE  REV.  WILLIAM  GILSTON,  CARNOCK. 

"  Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not  yet  appear  what  we  shall  be  :  but 
we  know  that  when  he  shall  appear,  we  shall  bo  like  him  ;  for  we  shall  see  him  as  he  is. 
And  every  man  that  hath  this  hope  in  him  purifieth  himself,  even  as  he  is  pure." —  1  John 
iii.  2,  3. 

Great  and  precious  arc  the  privileges  of  the  people  of  God.  Great, 
also,  is  the  blessedness  which  these  privileges  imply,  and  which  even 
now  is  matter  of  personal  experience  in  the  case  of  believing  men. 
But  greater  still  will  this  blessedness  be  found,  when  believers  shall 
have  been  removed  from  the  troubles  and  the  conflicts  of  a  present  evil 
world,  and  when  they  shall  have  reached  unto  the  heavenly  kingdom. 

An  ungodly  and  unbelieving  world,  indeed,  desires  neither  to  be- 
come acquainted  with  their  privileges,  nor  to  participate  in  the  blessed- 
ness which  flows  from  the  possession  of  them.  But  the  reason  is  ob- 
vious. They  are  of  a  spiritual  character;  and,  therefore,  can  be 
relished  and  estimated  aright  by  those  only  who  are  possessed  of  a 
spiritual  taste  and  a  spiritual  discernment.  Had  they  been  of  an 
earthly  and  carnal  nature,  the  world's  sympathies  would  have  been 
awakened  by  them,  and  the  world's  energies  engaged  in  their  pursuit. 
But,  because  their  nature  is  the  opposite  of  all  this,  the  world  accounts 
lightly  of  them,  and  refuses  to  make  them  the  object  of  concern. 

Of  the  truth  of  these  statements,  both  the  declarations  of  Scripture, 
and  the  testimony  of  observation  and  experience,  afford  the  most  satis- 
factory evidence.  Looking  no  further  than  the  immediately  pre- 
ceding context,  we  find  an  exemplification  of  the  fact  now  adverted  to. 
The  apostle,  you  perceive,  there  speaks  of  an  important  spiritual  privi- 
lege belonging  to  believers — even  that  of  adoption — and  which  he  re- 
presents as  the  gift  of  their  heavenly  Father's  love.  "  Behold,"  says 
he,  "  what  manner  of  love  the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God."  But,  while  he  thus  speaks  ad- 
miringly of  the  Divine  condescension  and  love  which  are  manifested  to- 
wards sinners  of  mankind,  in  calling  them  out  of  darkness  into  light, 
and   in  bestowing  upon  them  the  privilege  of  sons,  he  admits  that  this 

No.  149.— Ser.  121.  vol.  in. 


530  FREE  CHURCH  PULPIT. 

condescension  and  love,  all  wondrous  and  beneficent  as  they  are,  awakens 
no  interest  in  the  minds  of  men  in  general.  And  the  reason  which  he 
assigns  for  this  unconcern  is  the  world's  ignorance  of,  and  the  world's 
disaffection  to,  that  Almighty  One  who  bestows  such  love  upon  sin- 
ners of  mankind  as  to  place  them  in  his  family,  and  to  give  them  a 
right  to  all  the  privileges  of  his  children.  For  he  says,  "  Therefore 
the  world  knoweth  us  not,  because  it  knew  him  not."  The  carnal 
mind  being  enmity  against  God,  and,  therefore,  not  liking  to  retain 
God  in  its  knowledge,  it  cherishes  enmity  against  the  children  of  God, 
and  neither  feels  any  true  sympathy  with  their  pursuits  and  enjoy- 
ments, nor  truby  desires  to  make  trial  of  their  promised  blessedness.  For 
"  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God  ;  for 
they  are  foolishness  unto  him  :  neither  can  he  know  them,  because 
they  are  spiritually  discerned."  "  If  the  world  hate  you,"  said  Jesus  to 
his  disciples,  "  ye  know  that  it  hated  me  before  it  hated  you.  If  ye 
were  of  the  world,  the  world  would  love  his  own  :  but  because  ye  are 
not  of  the  world,  but  I  have  chosen  you  out  of  the  world,  therefore  the 
world  hateth  you.  Remember  the  word  that  I  said  unto  you,  The 
servant  is  not  greater  than  his  Lord.  If  they  have  persecuted  me, 
they  will  also  persecute  you  :  if  they  have  kept  my  saying,  they  will 
keep  yours  also.  But  all  these  things  will  they  do  unto  you  for  my 
name's  sake,  because  they  knew  not  him  that  sent  me." 

While,  however,  the  apostle  thus  seeks  to  lead  believers  to  under- 
stand fully  the  position  which  they  occupy  in  reference  to  the  world, 
and  to  beware  of  thinking  it  strange  that  the  world  should  account 
lightly  of  them,  or  of  being  stumbled  thereby,  he  is  desirous,  at  the 
same  time,  to  keep  their  minds  fixed  upon  the  distinguished  privilege 
which  belongs  to  them  as  the  members  of  God's  family,  as  the 
heirs  of  the  heavenly  inheritance  ;  and  to  constrain  them  to  make  it 
their  desire  and  endeavour  that  their  privilege  as  the  children  of  God, 
and  as  the  heirs  of  the  grace  of  life,  may  conduce  to  their  progress  in 
holiness,  and  to  their  preparedness  for  heaven  and  for  glory.  Hence, 
he  gives  utterance  to  the  statement  of  our  text,  "  Beloved,  now  are  we 
the  sons  of  God,  and  it  doth  not  yet  appear  what  we  shall  be  :  but  we 
know  that,  when  he  shall  appear,  we  shall  be  like  him  ;  fur  we  shall 
see  him  as  he  is.  And  every  man  that  hath  this  hope  in  him  purifieth 
himself,  even  as  he  is  pure."  And  as  he  propounds  this  statement  to 
believers,  for  their  upholding  in  the  midst  of  the  world's  opposi- 
tion and  the  world's  despite,  and  for  their  encouragement  in  the  ways 
of  holiness,  so  it  is  eminently  fitted,  through  the  Divine  blessing,  for 
securing  these  all-important  ends.  For,  first,  the  honour  and  dignity 
of  the  Christian's  present  condition  are  here  asserted — "  Beloved,  now 


REV.  WILLIAM  GILS! ON.  531 

are  we  the  sons  of  God  ;"  secondly,  the  future  happiness  and  glory  of 
believing  men  are  here  described — "  It  doth  not  yet  appear  what  we 
shall  be  :  but  we  know  that  when  he  shall  appear,  we  shall  be  like  him  ; 
for  we  shall  see  him  as  he  is;"  and,  thirdly,  the  gracious  fruit  or 
effect  of  the  hope  which  stands  connected  with  the  future  blessedness 
and  glory  is  here  adverted  to — "  And  every  man  that  hath  this  hope 
in  him  purifieth  himself,  even  as  he  is  pure.'' 

First,  The  honour  and  dignity  of  the  Christian's  present  condition 
are  asserted  in  the  text — "  Beloved,  now  are  we  the  sons  of  God." 
It  is  of  believers  that  the  apostle  here  speaks  ;  and  the  privilege  which 
he  here  mentions  as  belonging  to  them,  and  as  constituting  their  true 
honour  and  dignity,  is  that  of  sonship.  And  for  this  privilege  they 
are  indebted  to  the  distinguishing  love  and  grace  of  their  merciful 
Father  in  heaven — "As  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  who  believe  on  his  name: 
which  were  born  not  of  blued,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God."  Nor  is  it  a  small  honour  which  has  thus 
been  conferred  upon  them,  nor  a  mean  dignity  to  which  they  are  thus 
raised,  who  have  received  power  to  become  the  sons  of  God.  The  re- 
lation in  which  they  are  thus  placed  is  one  that  brings  them  into  a 
state  of  exceeding  nearness  to  God  ;  which  is  eminently  fitted  to 
draw  out  their  affections  after  him,  and  to  inspire  their  hearts  with 
confidence  in  him  ;  and  which  encourages  them  to  cherish  the  hope  and 
persuasion  that  He  unto  whom  they  are  privileged  to  cry,  "  Abba, 
Father,"  will  assuredly  administer  to  their  necessities,  and  will  per- 
fect all  that  concerns  them.  Once,  indeed,  their  condition  and  their 
character  were  very  different ;  for  once  they  were  the  children  of 
wrath  and  the  heirs  of  hell,  even  as  others.  Sometime  they  were 
alienated,  and  enemies  in  their  mind,  by  wicked  works.  Formerly, 
they  were  far  from  God,  and  strangers  to  the  love  and  the  knowledge 
of  his  ways  ;  but  now  they  have  been  brought  near  ;  now,  they  have 
been  reconciled  in  the  body  of  Christ's  flesh,  through  death ;  now,  they 
have,  through  the  all-efficacious  operation  of  the  Spirit  of  God,  been 
regenerated,  and  been  made  partakers  of  a  Divine  nature,  in  the 
gracious  qualities  thereof.  A  new  and  spiritual  principle  has  been  im- 
planted within  them,  and  they  now  desire  lo  serve  God  heartily  and 
continuediy  ;  and,  being  born  again,  not  of  corruptible  seed,  but  of  in- 
corruptible, by  the  word  of  God,  which  liveth  and  abideth  for  ever, 
they  have  been  made  members  of  the  household  of  faith,  and  been  con- 
stituted heirs  according  to  the  promise. 

How   invaluable,   theu,  is    the   privilege  which    belongs    unto    be- 


532  FREE  CHURCH  PULPIT. 

lieving  men.  as  adopted  into  God's  family  !  and  how  blessed  is  the  con- 
dition in  which,  as  sons  of  God,  they  are  placed  !  Surely,  the  greatest 
of  earthly  honours,  and  the  most  excellent  worldly  condition,  are  not 
worthy  to  be  compared  therewith.  They  who  are  made  members  of 
the  household  of  faith,  feel  that,  as  the  children  of  the  Highest,  they 
can  go  to  him  with  a  holy  boldness  and  filial  confidence,  as  children 
unto  a  father,  and  can  pour  out  their  complaints  before  him,  and  make 
him  acquainted  with  all  their  wants.  Realizing  the  privilege  of  son- 
ship  as  theirs,  and  recognizing  in  it  the  wondrous  condescension  and 
love  of  God  towards  them,  as  having  brought  them — rebels  and  out- 
casts though  they  were — guilty  and  depraved  also — to  the  knowledge 
of  the  truth  as  it  is  in  Christ,  and  as  having  put  them  into  his  family, 
and  promised  to  provide  for  them,  they  enjoy  a  holy  quiet,  and  serenity 
of  soul  amidst  the  varying  circumstances  of  their  lot  upon  the  earth, 
and  rest  persuaded  that  their  heavenly  Father,  who  doeth  all  things 
wisely  and  well,  shall  make  all  things  work  together  for  their  good, 
and  shall  bring  them  at  last  into  his  heavenly  kingdom  and  glory. 

For  this  relationship  is  one  of  present  experience.  The  Apostle  says, 
"  Now  are  we  the  sons  of  God.''  It  is  the  happiness  of  the  believer's 
present  condition  that  he  is  a  child  of  God.  The  new  birth  takes  place 
on  this  earth.  Man's  conversion  must  be  accomplished  now  while  he 
is  in  the  body,  if  it  is  to  be  accomplished  at  all.  And  while  no  mar 
can  enter  into  the  kingdom  of  God  except  he  be  born  again,  the  change 
which  the  new  birth  implies,  no  power  can  reverse.  But  adoption  comes 
along  with  the  change,  and  it,  too,  is  unalterable.  "  I  will  betroth 
thee  unto  me  for  ever,"  is  a  declaration  of  Old  Testament  Scripture, 
which  demonstrates,  according  to  the  tenor  of  New  Testament  state- 
ments/that the  gifts  and  calling  of  God  are  without  repentance,  and  that 
his  purposes  of  love  and  grace  are  unchangeable.  Believers  are  now 
the  children  of  God.  They  are  no  longer  outcasts  and  aliens — they  are 
no  more  miserable  and  guilty.  God  has  called  them  back  from  their 
wanderings — he  has  introduced  them  into  his  family.  The  world,  it  is 
true,  may  disesteem  them,  or  it  may  be  ignorant  of  them.  Their  graces 
may  yet  be  weak — infirmities  may  still  encompass  them,  and  through 
the  power  of  indwelling  sin,  and  the  force  of  temptation,  they  may  still  be 
liable  to  be  overtaken  with  a  fault  and  to  fall  into  sin.  Still  the  privilege 
and  glory  are  theirs  of  having  God  for  their  Father,  and  of  being  his  chil- 
dren. Still  it  belongs  to  them,  as  his  adopted  ones,  to  have  a  saving  know- 
ledge of  his  ways,  to  have  free  access  unto  him,  and  to  be  assured  of  his  pro- 
tection. As  the  members  of  his  family,  they  are  the  special  objects  of  his 
love,  and  of  his  watchful  care,  and  of  li  is  restraining  grace.  As  such,  they 
are  privileged  to  take  unto  them  a  strong  consolation  under  all  circum- 


REV.  WILLIAM  GILSTON.  533 

stances  and  at  all  times.  And,  regarding  God  as  their  Father,  they  are 
encouraged,  even  in  their  afflictions,  to  lift  up  their  eyes  to  him,  not  as  a 
severe  master,  but  as  a  gracious  Father  ;  and  it  is  their  privilege  to 
know  that  these  afflictions  are  only  chastisements  and  trials  from  Lis 
parental  love,  which  he  employs  for  their  spiritual  profiting,  and  in 
order  that  they  may  be  partakers  of  his  holiness,  and  be  rendered  meet 
for  heaven. 

Is  this  privilege,  then,  brethren,  yours  ?  And  do  you  know  anything 
experimentally  of  the  blessedness  of  possessing  such  a  privilege  ?  The- 
question  is  infinitely  important,  and,  therefore,  it  demands  your  instant 
and  your  serious  consideration.  For  if  you  have  not  yet  been  adopted  into 
the  family  of  God,  you  are  still  the  children  of  wrath  and  the  heirs  of 
hell.  There  is  no  neutral  position  which  you  can  occupy  in  this  mat- 
ter— there  is  no  middle  ground  on  which  you  can  stand,  and  where  you 
can  hope  to  find  rest  for  the  sole  of  your  feet.  There  are  but  two  great 
families  of  human  beings  upon  this  earth  :  —  the  one  is  the  family  of 
the  wicked  one,  and  consists  of  all  unbelieving  and  unconverted  persons  ; 
the  other  is  the  family  of  God,  and  consists  of  those  who  have  been  re- 
generated by  his  grace,  and  who  have  received  the  spirit  of  adoption, 
whereby  they  cry  ''  Abba,  Father.''  And  to  the  one  or  the  other  of  these 
families  you  must  belong.  If  you  are  still  in  your  natural  state,  then 
you  are  a  member  of  the  first,  and  must  be  a  child  of  misery  and  guilt, 
and  exposed  to  the  intliction  of  wrath.  They  only  who  are  born  of  the 
Spirit  are  members  of  the  family  of  God,  and  are  heirs  of  the  heavenly 
kingdom.  And,  therefore,  we  would  urge  you  to  be  in  earnest  in  regard 
to  this  thing,  and  to  understand  what  your  real  state  and  character  are 
in  the  sight  of  God,  and  to  beware  of  deceiving  yourselves  in  reference  to 
what  is  so  closely  connected  with  }"our  happiness  and  your  holiness.  It 
is  not  enough,  remember,  that  you  have  a  name  that  you  live.  The 
privilege  of  sonship  is  a  real,  vital,  purifying  privilege,  and  while  it 
implies  the  bestowment  of  all  covenant  blessings  upon  his  children  on 
the  part  of  God,  and  his  engagement  to  perfect  all  that  concerns  them, 
it  implies  the  exercise,  on  their  part,  of  filial  trust  and  confidence,  of  a 
holy  fear  of  offending  God,  of  unfeigned  submission  to  his  blessed  will, 
of  a  true  devotedness  to  his  service.  If  you  are  strangers,  therefore,  to 
Buch  exercises  of  the  children  of  God,  how  can  you  allege  that  you  have 
received  the  privilege  of  sonship  ?  Be  concerned,  then,  to  understand 
how  the  case  is  with  you.  •'  Examine  yourselves,  whether  ye  be  in  the 
faith,  prove  your  own  selves.  Know  ye  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you,  except  ye  be  reprobates  ?" 

Secondly,  The   future  happiness   and  glory  of  the  saints   are   here 


534  FRIiE  CHURCH  PULPIT 

declared.  "  It  doth  not  yet  appear  what  we  shall  be,  but  we  know  that, 
when  he  shall  appear,  we  shall  be  like  him,  for  we  shall  see  him  as 
he  is."  The  present  privilege  of  believers  is  a  high  and  honourable 
privilege.  It  is  the  free  and  undeserved  gift  of  their  gracious  God  and 
Father.  It  is  most  precious  and  enduring.  They  are  now  the  sons  of 
God.  But  their  blessedness  is  not  confined  to  time.  The  present  state 
is  only,  as  it  were,  the  childhood  of  their  being — the  commencement  of 
their  spiritual  existence  and  enjoyment — the  beginning  of  a  life  which 
shall  never  end.  There  is  a  world  beyond  this  where  they  shall  dwell 
for  ever,  and  where  they  shall  be  eternally  blessed. 

Of  the  future  blessedness  of  the  saints,  the  Apostle  speaks  in  the  text, 
first  of  all,  in  a  negative  way.  "It  doth  not  yet  appear  what  we  shall  be.'' 
The  future  glory  is  to  the  believer  while  on  the  earth  a  hidden  glory. 
It  is  the  object  of  his  faith  and  hope — not  of  actual  vision  and  posses- 
sion. "  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man  the  things  which  God  hath  prepared  for  them  that  love 
him.''  What  the  saints  of  God  shall  be  in  their  heavenly  state,  doth 
not  now  appear  unto  them.  For  wise  and  gracious  ends,  in  respect 
both  of  his  own  glory  and  of  his  people's  good,  God  hath  thrown  a  veil 
over  the  future  blessedness  and  glory,  or  hath  only  afforded  glimpses 
thereof,  in  order  to  enliven  the  hopes  and  to  quicken  the  diligence  of 
believers.  "For  we  walk  by  faith,'' says  an  Apostle,  "and  not  by 
sight.''  And  again  he  says,  "  We  are  saved  by  hope,  for  what  a 
man  seeth,  why  doth  he  yet  hope  for  ?  But  if  we  hope  for  that  we  see 
not,  then  do  we  with  patience  wait  for  it." 

But  this  is  not  all ;  for  the  Apostle,  adverting  further  to  the  future 
blessedness  and  glory  of  the  sons  of  God,  expressly  says,  "  We  know 
that  when  he  shall  appear  we  shall  be  like  him,  for  we  shall  see  him 
as  he  is."  And  thus  he  declares  affirmatively,  what  the  future  bless- 
edness and  glory  will  be.  The  believer  while  on  the  earth  mourns 
an  absent  Lord.  He  grieves  that  now,  through  the  power  of  remaining 
corruption  and  of  indwelling  sin,  he  is  so  frequently  drawn  aside  from 
the  right  path  and  led  to  do  what  is  evil.  And  he  longs  for  the  time 
when  he  shall  be  called  out  of  the  world,  and  when  he  shall  attain  to 
the  perfecting  of  his  being,  and  the  consummating  of  his  happiness  in 
the  heavens  above.  His  desires  after  entire  freedom  from  sin,  and  after 
perfect  holiness,  make  him  groan  under  the  burden  and  the  weight  of  sin, 
and  look  forward  with  earnest  expectation  for  the  time  when  he  shall 
fly  away  and  be  at  rest.  Though  the  glory  with  which  his  hopes  stand 
connected  is  future,  yet  its  reality  is  with  him  a  matter  of  firm  persua- 
sion. Being  a  child  of  God,  he  is  an  heir  of  God,  and  a  joint  heir  with 
Christ.     The  Spirit  himself  witnesseth  with  his  spirit  as  to  his  filial  re- 


REV    WILLIAM  GILSTON.  535 

lationship  to  God.  The  promise  of  God  regarding  the  future  blessed- 
ness is  a  sure  promise,  and,  therefore,  he  cherishes  the  well-grounded 
and  assured  hope  of  that  glory  which  is  to  be  revealed,  and  of  that  hap- 
piness which  awaits  the  righteous  in  the  heavenly  kingdom. 

When  the  Apostle,  however,  declares  his  persuasion  of  the  cer- 
tainty of  the  future  glory,  he  had  the  direct  testimony  of  God  regard- 
ing this  matter  in  the  way  of  Divine  revelation.  This  knowledge  came 
to  him  through  Diviue  inspiration.  And  when  he  makes  the  assertion 
in  the  words  before  us,  he  speaks  by  the  immediate  direction  and 
authority  of  the  Holy  Ghost.  But  he  had  a  persuasion  in  reference  to 
this  matter,  which  was  reached  by  him  in  the  same  way  as  other  be- 
lievers attain  unto  it.  He  believed  the  testimony  of  God  regarding  it. 
And  he  felt  persuaded  that  what  God  had  testified  in  reference  to  this 
thing,  would  certainly  be  accomplished.  Hence  he  says,  "  We  know 
that  when  he  shall  appear,  we  shall  be  like  him."  And  when  he  thus 
speaks,  the  Apostle  adverts  to  the  fact  of  Christ's  appearing — for  it  is 
evidently  to  Christ  that  he  refers — as  a  clearly  certified  and  certain 
thing.  And  the  circumstance  upon  which  he  desires  more  especially  to 
fix  the  notice  of  believers,  and  by  which  he  seeks  to  afford  them  a 
more  striking  manifestation  of  their  own  future  blessedness  is,  that  they 
shall  be  like  Christ — not  like  him  as  he  was  on  the  earth,  subjected  to 
manifold  privations,  assaulted  by  numerous  strong  temptations,  re- 
proached, and  vilified,  and  persecuted  by  an  ungodly  world,  and  suffer- 
ing shame  and  death  at  the  hands  of  wicked  men — but  like  him  as  he 
is  in  glory,  surrounded  with  the  hosts  of  heaven,  and  as  he  will  be 
when  he  shall  "  appear  the  second  time  without  sin  unto  salvation." 

Such  is  the  blessedness  and  glory  of  the  future  condition  of  believers. 
They  shall  be  dike  to  Christ.  Their  resemblance  to  Jesus,  indeed,  is 
begun  now.  In  some  it  is  more,  and  in  others  it  is  less  advanced.  In 
all  it  is  imperfect  while  they  are  .on  the  earth.  But  in  heaven  it 
is  complete.  The  saints  of  God,  when  they  reach  the  heavenly  king- 
dom, attain  to  the  full  manhood  and  strength  of  their  being.  They  are 
then  like  to  Christ  himself.  The  Divine  image,  which  was  lost  through 
man's  apostacy  from  God,  but  which  was  renewed  and  restored  in  part 
in  the  believer's  regeneration  and  growing  sanctifieation,  is  then  fully 
perfected.  They  are  then  indeed  partakers  of  Christ's  Divine  nature 
in  all  its  moral  manifestations,  having  escaped  from  all  the'corrup- 
tion  and  the  sin  which  now  adhere  to  them,  and  by  which  their  advance- 
ment Zionward,  is  now  oftentimes  so  much  hindered.  They  who  are 
now  the  sons  of  God,  shall  be  like  Christ  at  his  appearance,  both  in 
holiness  and  in  happiness.  They  shall  be  like  him  in  the  purity  of  his 
nature,  and  in  the  immortality  of  his  being.     They  shall  resemble  him  in 


53G  FREE  CHURCH  PULPIT. 

a  perfect  freedom  from  sin.  They  shall  l:e  like  him  in  the  fervency  of 
his  love,  and  in  the  perfection  of  all  his  other  graces.  They  shall  be 
like  him  in  the  glory  of  which  he  is  now  possessed,  and  in  which  he  shall 
hereafter  appear. 

The  reason  of  all  this  is  here  also  assigned  : — "  For,"  says  the 
Apostle,  "  we  shall  see  him  as  he  is."  The  Apostle  Paul,  adverting  to  the 
beatific  vision  which  shall  burst  on  the  believer's  view  when  he  shall  reach 
the  heavenly  Jerusalem,  and  to  the  enlarged  powers  with  which  believers 
shall  be  then  endowed,  says,  "  For  now  we  see  through  a  glass  darkly  ; 
but  then  face  to  face  ;  now  I  know  in  part,  but  then  shall  I  know  even 
as  also  I  am  known."  And  in  another  part  of  his  writings,  the  same 
Apostle,  speaking  of  the  transforming  power  of  the  truth  concerning 
Christ  upon  the  sentiments  and  conduct  of  men,  thus  expresses  himself: 
— "  But  wo  all,  with  open  face  beholding  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the  same  image  from  glory  to  glory,  even 
as  by  the  Spirit  of  the  Lord."  Now,  if  it  be  indeed  true,  as  the  word 
of  God  declares,  and  as  the  experience  of  believers  demonstrates,  that 
the  manifestation  of  the  glory  of  Christ,  which  is  made  in  the  glass 
of  the  gospel,  and  which  is  apprehended  by  faith,  does  exercise  a 
transforming  power  upon  men's  sentiments  and  conduct,  and  proves, 
through  the  power  of  the  Holy  Spirit,  efficacious  in  moulding  them 
after  the  Divine  image,  we  need  not  wonder  that  still  more  decidedly 
transforming  results  should  be  represented  as  connected  with  the  actual 
vision  of  Christ  in  glory ;  that  the  seeing  of  Christ  as  he  is,  the  be- 
holding of  him  face  to  face,  the  knowing  of  God  really  and  truly  in  his 
actings,  and  his  attributes,  even  as  we  are  known,  should  indeed  prove 
the  very  perfecting  of  the  believer's  nature,  and  the  very  consummation 
of  his  happiness.  Not  indeed,  as  if  any,  even  the  smallest  remains  cf 
corruption  and  sin  could  enter  heaven,  and  require  to  be  subdued  there  ; 
nor  as  if  the  believer  were  not  wholly  sanctified  at  death.  But  because 
the  clear  and  immediate  vision  which  is  implied  in  seeing  Christ  as  he  is, 
or  face  to  face,  constitutes  the  height  of  man's  enjoyment  in  the  heavenly 
kingdom,  and  serves  to  expand  and  elevate  his  whole  powers  and  affec- 
tions of  soul,  and  to  make  him  like  the  Divine  object  of  his  devout,  and 
immediate,  and  continued  contemplation.  Christ,  as  seen  through  ordi- 
nances, and  by  the  eye  of  faith,  is  most  glorious.  How  transcendently 
glorious,  then,  must  he  appear  when  seen  as  he  is  in  immediate  and  beatific; 
vision.  And  oh,  to  what  enlightenment  of  spiritual  apprehension,  to 
what  enlargement  of  mental  capacity,  to  what  extent  of  spiritual  enjoy- 
ment, must  all  have  reached,  that  are  privileged  to  see  Jesus  as  he  is,  to 
behold  him  face  to  face,  to  know  II im  even  as  they  are  known  !  No  more 
will  they  have  to  complain  of  infirmity  and  sin.       No  more  will  they  have 


REV.  WILLIAM  GULSTON*.  537 

to  lament  over  the  dcadness  of  their  hearts,  the  dulness  of  their  spiritual 
apprehensions,  the  coldness  of  their  love,  the  imperfection  of  their  ser- 
vices. No  more  will  they  have  to  struggle  with  the  spiritual  ad- 
versary, and  to  contend  against  the  manifold  [temptations  either  of  the 
evil  heart  of  unbelief  within,  or  of  the  world  lying  in  wickedness  without. 
For  seeing  Christ,  in  clear  and  immediate  vision,  as  he  is,  and  in  all  the 
glory  and  the  grace  of  his  person  and  work,  and  being  transformed  into 
his  image,  and  truly  fashioned  after  his  glorious  likeness,  they  shall  indeed 
love  him  supremely,  they  shall  rejoice  in  him,  and  praise  him  continually, 
they  shall  glory  in  him  unabatedly  and  for  evermore.  "  It  doth  not  yet  ap- 
pear what  we  shall  be  ;  but  we  know  that  when  he  shall  appear,  we  shall 
be  like  him  ;  for  we  shall  see  him  as  he  is." 

This  happiness  and  glory,  it  is  true,  are  not  matters  of  actual  enjoy- 
ment by  the  saints  while  on  the  earth,  except  in  the  earnest  and  foretaste 
thereof,  which  even  now  they  are  often  privileged  to  have.  For  they  are 
now  under  a  veil.  "  It  doth  not  yet  appear  what  we  shall  be."  But 
though  now  only  things  hoped  for,  they  shall  assuredly  be  attained.  And 
it  is  a  circumstance  which  should  be  remembered  with  special  gratitude, 
that  the  future  blessedness  of  the  sons  of  God  is  here  represented  in  close 
connection  with  Christ.  The  love  of  the  Father,  indeed,  is  the  Divine 
source  whence  spring  all  the  gifts  of  grace  and  salvation.  But  these  gifts 
come  to  us  through  Christ  ;  and  they  are  ever  spoken  of  in  connection 
with  the  work  of  his  mediation,  and  as  the  fruit  of  his  sore  travail  of  soul. 
Through  Christ  we  have  pardon,  and  acceptance,  and  eternal  life.  His 
is  the  righteousness  for  the  sake  of  which  we  are  justified  in  the  sight  of 
God.  Our  sanctification  is  begun,  and  carried  on,  and  perfected  through 
the  gracious  operation  of  that  Holy  Spirit,  the  gift  of  whom  is  the  fruit  of 
his  purchase.  And  when  he  shall  appear — even  Christ  who  is  the  life  of 
his  people — then  shall  they  also  appear  with  him  in  glory,  and  shall 
be  like  him,  because  they  shall  see  him  as  he  is.  And  therefore,  when 
you  consider  that  all  the  blessings  and  privileges  which  as  believers  you 
now  experience  on  the  earth,  or  hope  to  participate  in  when  you  come  to 
heaven,  stand  connected  with  Christ,  and  with  his  work  of  doing  and 
suffering  as  the  Mediator,  this  consideration  assuredly  should  awaken 
within  you  the  feeling  of  the  wannest  gratitude,  should  deepen  your  sense 
of  the  condescension  and  grace  of  Christ  towards  you,  and  should  constrain 
you  to  cherish  more  earnest  longings  of  soul  after  conformity  to  his  image, 
and  after  the  sight  of  him  in  glory. 

Nor  should  you  ever  forget  that,  unless  you  are:adopted  into  the  family 
of  God  now,  you  shall  not  be  admitted  to  dwell  with  them  in  the  heavenly 
kingdom  ;  unless  you  are  made  conformable  to  the  image  of  Christ  on  the 
earth,  you  cannot  become  partakers  of  glory  in  the  upper  sanctuary.     To 


538  FREE  CHURCH  PULPIT. 

all  that  are  Christ's,  indeed,  is  given  the  assurance,  that  when  he  shall 
appear  they  shall  be  partakers  of  his  glory.  But,  the  seeing  of  him  as 
he  is,  the  full  and  immediate  vision  of  Christ,  in  all  the  matchless  ex- 
cellencies of  his  person,  and  in  all  the  glorious  manifestations  of  his 
character  as  the  Divine  Mediator,  as  these  are  unfolded  to  the  admiring 
contemplation  of  his  people  in  the  heavenly  Jerusalem — is  a  privilege 
that  is  connected  with  likeness  to  Christ.  And  this  likeness  will 
never  be  reached  in  its  perfection  as  realized  by  the  saints  in  glory, 
if  believers  are  not  made  conformable  unto  it  in  this  their  state  of  disci- 
pline for  heaven.  Though  it  doth  not  yet  appear  what  they  shall  be,  still 
it  is  the  privilege  of  the  sons  of  God  to  cherish  the  persuasion,  that  when 
he  shall  appear,  they  shall  be  like  him,  for  they  shall  see  him  as  he  is. 
And  then  enjoying  the  immediate  vision  of  that  Sun  of  Righteousness, 
whereby  the  heavenly  light  and  glory  are  diffused  around  and  over  them, 
they  shall,  by  this  vision  abiding  with  them,  be  continued  in  the  perfection 
of  that  likeness  to  which  they  have  attained.  Still  the  fact  is  certain, 
that  if  this  likeness  to  Christ  is  not  begun  on  earth,  it  will  never  be 
perfected  in  heaven.  If  he  who  commanded  the  light  to  shine  out  of 
darkness  has  not  shined  now  in  your  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ,  that  glorious 
light  which  the  Sun  of  Righteousness  will  produce  in  the  saints  of  God, 
when  they  behold  the  Saviour,  not  on  earth,  but  in  heaven — not  amidst 
the  obscurities  and  the  apprehensions  of  present  manifestations,  but  amidst 
the  express  testimonies  of  his  favour  and  blessing — shall  never  become  a 
matter  of  personal  experience  with  you.  If  you  are  children,  then  are  you 
heirs,  heirs  of  God,  and  joint  heirs  with  Christ,  of  the  glory  to  which  he 
has  been  raised.  But  if  you  are  not  children,  then  you  are  not  heirs  of 
God,  nor  joint- heirs  with  Christ,  of  the  glory  that  is  to  be  revealed.  And 
therefore,  it  infinitely  concerns  you  to  beware  of  all  deception  regarding 
tin's,  and  to  understand  how  the  case  really  is  with  you.  Delusion 
here  will  not  only  leave  you  subjected  to  all  the  misery  and  the  guilt  of 
your  natural  state,  but  lead  sooner  or  later  to  your  everlasting  ruin.  Give 
yourselves  then,  in  right  earnest,  to  the  consideration  of  this  all-important 
concern.  And  knowing  that  likeness  to  Christ  in  gracious  affections, 
and  holiness,  is  indispensably  requisite  to  the  seeing  of  him  as  he  is  in 
glory,  be  solicitous  to  put  on  Christ  now,  to  be  conformed  now  to  his  holy 
will,  to  be  moulded  after  his  Divine  image,  and  to  have  him  formed  in 
your  hearts,  the  hope  of  glory. 

Thirdly,  The  last  thing  which  is  adverted  to  in  the  text,  is  the  fruit 
or  gracious  result  of  the  hope  of  the  future  blessedness  and  glory. 
And  this  result  is  holiness.      "Every  man  that  hath  this  hope  in  him 


REV.  WILLIAM  OILSTOX.  530 

purifieth  himself,  even  as  he  is  pure.''  Likeness  to  the  Divine  image 
is  what  the  Apostle,  as  we  have  seen,  declares  to  be  an  essential  element 
in  the  future  happiness  of  the  sons  of  God, 'and  indispensable  to  their 
entrance  on  the  possession  of  the  future  glory.  And  the  statement 
which  he  next  makes  is,  that  every  one  who  cherishes  the  hope  of  this 
glory  and  happiness,  will  be  found  to  purify  himself,  even  as  He,  upon 
whom  his  hope  is  fixed,  is  pure.  And  when  lie  makes  this  statement, 
he  only  asserts  what  is  most  consistent  with  other  declarations  of  the 
word  of  God — what  is  most  agreeable  to  the  nature  of  the  Christian  hope 
— what  is  most  suitable  to  the  renewed  tastes,  and  desires,  and  endeavours 
of  the  regenerated  soul — and  what  has  been  expressly  and  amply  provided 
for  in  the  arrangements  of  the  covenant  of  grace.  The  Apostle  Paul,  ad- 
verting to  the  influence  of  the  grace  of  hope  upon  the  sentiments  and 
conduct  of  believers,  says,  that  "we  are  saved  by  hope;''  and  ob- 
viating the  objections  brought  against  the  doctrines  of  grace,  that  they 
tend  to  licentiousness,  the  same  Apostle  thus  argues: — "Shall  we  con- 
tinue in  sin,  that  grace  may  abound?  God  forbid.  How  shall  we, 
that  are  dead  to  sin,  live  any  longer  therein  ?"  And  the  Apostle  Peter 
blesses  the  "  God  and  Father  of  our  Lord  Jesus  Christ,  which,  accord- 
ing to  his  abundant  mercy,  hath  begotten  us  again  unto  a  lively  hope, 
by  the  resurrection  of  Jesus  Christ  from  the  dead,  to  an  inheritance  in- 
corruptible, and  undented,  and  that  fadeth  not  away,  reserved  in  hea- 
ven for  them  who  are  kept  by  the  powei  of  God,  through  faith  unto  sal- 
vation, ready  to  be  revealed  in  the  last  time."  And  assuredly,  if  un- 
der the  ordinary  circumstances  of  life,  and  in  reference  to  temporal 
things,  the  expectation  of  some  worldly  good  yet  future,  and  which  has 
only  the  promise  of  fallible  man  to  rest  upon,  does  oftentimes  stimulate 
men  to  acts  of  greatest  daring,  and  sustain  their  spirits  amidst  manifold 
delays  and  disappointments,  and  enable  them  to  await  the  issue  patiently, 
it  cannot  be  but  that  the  Christian's  hope,  having  God  for  its  author  and 
its  object,  having  respect  to  the  future  blessedness  and  glory,  being 
founded  upon  the  promise  and  the  oath  of  God  himself,  standing  con- 
nected with  the  work  and  mediation  of  Christ,  and  being  strengthened 
and  sustained  through  the  gracious  operation  of  the  Holy  Ghost,  should 
be  truly  a  soul-comforting  and  a  soul-purifying  hope — should  prove  a 
strong  consolation  amidst  present  troubles  and  sorrows — should  greatly 
fortify  the  believer  under  the  assaults  of  temptation,  and  should 
powerfully  constrain  him  to  seek  after  a  growing  conformity  to  the 
Divine  will,  and  a  more  perfect  resemblance  to  the  Divine  likeness.  Con- 
stituted as  man  is.  it  would  be  contrary  to  the  believer's  renewed  nature 
— it  would  be  a  kind  of  violence  to  his  spiritual  character,  as  one  under 
the  influence  of  Divine  grace,  and  as  having  the  principle  of  the  spiri- 


540  FREE    CHURCH    PULPIT. 

tual  life  implanted  within  him,  and  as  being  privileged  to  regard  him- 
self as  a  child  of  God  and  an  heir  of  heaven — to  suppose  that  the  hope 
here  spoken  of  would  not  naturally  tend  to  exercise  a  purifying  influ- 
ence upon  his  sentiments  and  conduct.  Indeed,  so  truly  is  this  the 
case,  that  when  this  hope,  which  is  an  anchor  of  the  soul,  sure  and  sted- 
fast,  and  which  entereth  into  that  within  the  veil,  fails  to  exercise  a 
really  purifying  influence,  and  to  mould  the  desires,  and  tastes,  and 
habits  into  true  sympathy  with,  and  a  real  conformity  unto,  the  charac- 
tor  and  likeness  of  Him  whom  the  believer  hopes  to  see  in  glory,  it  must  be 
either  something  different  from  the  Christian  grace  of  hope,  or  sin 
must  have  been  allowed  for  a  season  to  obscure  his  apprehensions  of  Di- 
vine things,  and  to  deaden  his  aspirations  after  them. 

But  the  Apostle,  you  perceive,  does  not  rest  satisfied  with  this  view 
of  the  matter  merely,  conclusive  as  his  inference  is.  For  he  expressly 
asserts  that  every  man  that  experiences  this  hope,  as  founded  upon  the 
Divine  promise,  purifies  himself,  even  as  Christ  is  pure.  And  thus  he 
intimates  that  the  Christian's  hope  is  truly  a  practical  thing — that  it 
constrains  the  believer  now  to  strive  after  a  likeness  to  Christ — that  it 
sets  him  to  work  out  his  salvation  with  fear  and  trembling.  He  asserts, 
that  the  man  who  really  cherishes  the  hope  of  the  future  glory  is  care- 
ful to  shake  himself  free  from  all  that  would  prevent  his  attaining 
it ;  and  he  reminds  us  that  every  one  who.  in  the  exercise  of  this  grace, 
realizes  the  future  blessedness  as  his,  studies  to  walk  suitably  to  so  high 
a  hope,  and  makes  it  truly  his  desire  and  endeavour  to  purify  himself, 
even  as  Christ  is  pure.  And  how  can  it  be  otherwise  %  The  entrance 
of  sin  into  heaven  would  destroy  its  blessedness,  and  would  poison 
the  whole  spiritual  enjoyments  which  are  to  be  found  there.  Mo- 
ral impurity,  of  any  kind  or  degree,  attaching  to  the  soul,  would  unfit 
it  altogether  for  the  Divine  presence.  The  man,  therefore,  who 
truly  cherishes  the  well-grounded  hope  of  admission  into  heaven,  and 
of  standing  among  the  blessed  around  the  throne,  and  truly  desires 
that  this  hope  may  be  realized,  will  not  fail  to  purity  himself  from  all 
filthiness  of  the  flesh  and  of  the  spirit,  perfecting  holiness  in  the  fear 
of  God.  Keeping  heaven,  and  its  blessedness,  and  its  glory,  continu- 
ally in  view,  and  desiring  to  see  Christ  as  he  is,  the  gracious  soul  is, 
through  the  hope  of  all  this,  more  and  more  crucified  unto  sin,  and 
more  and  more  weaned  from  the  world,  and  more  and  more  conformed 
to  Christ.  Hence  it  follows  that,  when  men  are  not  found  to  purify 
themselves  from  sin,  and  to  keep  themselves  separate  from  all  ungod- 
liness, their  hope  must  either  be  unscriptural  and  vain,  or  be  hin- 
dered from  exercising  its  legitimate  influence  upon  their  minds.  If 
the  hope  which  leads  a  man  to  cherish  the  expectation  of  being  admitted 


REV.  WILLIAM  GILSTON.  541 

into  heaven,  and  of  seeing  Christ  there  as  he  is,  does  not  make  him  in 
love  with  the  holiness  of  heaven,  and  with  the  purity  of  Christ,  and 
does  not  really  and  truly  form  him  unto  this  purity  and  holiness  now,  and 
when  professing  to  helong  to  Christ,  it  must  be  a  hope  altogether  of  a 
delusive  character,  and  which  will  sooner  or  later  come  to  nought,  and 
leave  its  possessor  utterly  comfortless  and  utterly  ashamed. 

High,  then,  assuredly,  is  the  standard  of  excellence  to  which  the 
disciples  of  Jesus  are  called,  as  such,  to  endeavour  to  attain.     And 
holy  is  the  character  of  the  walk  and  conversation  which  it  is  expected 
that  they,  as  laying  claim  to  the  hopes  of  believers,  will  follow.  "Every 
man,"  says  the  Apostle,  "  that  hath  this  hope  in  him," — even  the  hope 
of  seeing  Christ  in  glory,  and  being  like  him — "  purifieth  himself,  even 
as  he  is  pure."     And  this  statement  undoubtedly  is  sufficiently  clear, 
and  explicit,  and  descriptive,  in  regard  to  what  ought  to  be  the  desire 
and  endeavour  of  the  professed  followers  of  Christ.     Nay,  it  is  such  a 
statement  as  may  enable  them  at  once,  and  without  hesitation,  if  they 
deal  honestly  by  their  own  souls,  to  determine  the  character  of  their 
religious  profession,  and  to  ascertain  whether  the  hope  to  which  they  lay 
claim  be  producing  the  expected  fruit.     It  shows  them,  on  the  one 
hand,  to  what  their  religious  privileges  and  their  professed  hopes  oblige 
them,  and  what  they  are  designed  to  secure;  and,  on  the  other  hand,  that 
when  this  obligation  is  not  truly  recognised,  and  when  this  end  is  not 
really  being  secured,  there  can  be  no  well-grounded  and  scriptural  hope 
of  seeing  Christ  in  glory,  and  of  being  made  like  unto  him.    This  hope  is 
truly  a  purifying  hope,  or,  in  other  words,  when  it  really  exists  in  the 
soul,  and  is  allowed  to  exercise  its    due  influence  upon  the  sentiments 
and  the  conduct,  it  divorces  its  possessor  from  sin,  and  shuts  him  up  to 
the  pursuits  of  holiness.     And  this  gracious  result  or  fruit  will  be  ma- 
nifested in  the  case  of  such  an  one,  not  merely  in  reference  to  the  evil 
habits,  and  the   grosser  outward  violations  of  the  Divine  law,  which 
every  one  readily  admits  to  be  altogether  inconsistent  with  the  Christian 
character  and  with  the  hopes  of  the  gospel,  but  in  reference  to  indulgences 
which  are  less  obvious  to  the  outward  eye,  and  to  the  sinful  character  of 
which  many  professors  are  little  alive — in  reference  to  sins  which  are 
more  secret,  but  not  less  offensive — in  regard  to  the  evil  principles  and 
the  unhallowed  affections  which  lurk  within — the  unsanctified  tempers, 
the  unholy  passions,  the  worldly-mindedness,  the  covetousness,  the  evil 
speaking,  the  self-seeking,  the  ungodliness,  which  so  extensively  obtain. 
For,  as  all  these  things  are  contrary  unto  the  Spirit  of  Christ,  and  di- 
rectly opposed  to  all  well-grounded  hope  of  seeing  Christ  in  glory,  and 
as  they  are  inconsistent  with  the  purity  and  blamelessness  after  which 
the  sons  of  God  are  called  to  aspire,  so  the  hope  that  leaves  a  man  in 
No,  150.— Seh.  121.  vol.  in. 


542  FREE  CHURCH  PULPIT. 

possession  of  these  things,  or  that  does  not  constrain  him  to  desire  and 
to  endeavour  after  the  mortification  and  destruction  of  all  such  affec- 
tions, and  of  all  such  manifestations  of  the  spirit  of  ungodliness,  must 
be  an  unscriptural  hope.  Not,  indeed,  as  if  absolute  freedom  from 
these  affections  and  tendencies  were  attainable  on  earth,  or  that  purity, 
in  its  perfectness,  were  to  be  reached  before  death.  For  sanctifi- 
cation  is  a  gradual  work ;  and  the  life  of  holiness  attains  to  maturity 
only  by  degrees.  But,  as  likeness  to  Christ  is  the  high  and  holy  stand- 
ard unto  which  the  believer  ought  to  aspire,  so  it  becomes  him,  like 
the  Apostle  Paul,  not  to  count  himself  to  have  apprehended,  but  doing 
this  one  thing,  even  forgetting  those  things  which  are  behind,  and  reach- 
ing forth  unto  those  things  which  are  before,  to  press  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus.  There  must  be  no 
halting  in  this  onward  and  upward  course.  How  great  soever  may  be 
any  one's  attainments  in  the  Divine  life,  and  how  much  soever  he  may  re- 
semble Him  whom  he  hopes  and  longs  to  see  in  glory,  there  will  still  be 
something  to  be  attainted  in  this  life,  and  there  will  still  be  some 
features  of  the  Divine  likeness  awanting  while  he  is  on  the  earth.  At 
no  point,  therefore,  can  he  with  safety  and  with  innocence  stop  short  in 
this  matter.  The  hope  which  he  cherishes,  if  indeed  it  be  a  genuine 
principle,  will  not  fail  to  make  him  solicitous  to  put  off  all  ungodliness 
and  sin,  and  to  grow  in  likeness  to  Christ.  And  the  more  assimilated  that 
he  becomes  to  the  divine  pattern  of  excellence  which  is  proposed  for 
his  imitation,  and  the  nearer  that  he  reaches  the  heavenly  mansions, 
the  more  assuredly  will  his  affections  be  drawn  from  off  the  things  of 
earth,  and  fixed  on  things  above — the  more  carefully  will  he  keep  him- 
self in  the  love  of  God,  and  the  more  earnestly  will  he  long  for  the 
time  when  the  earthly  house  of  this  tabernacle  being  dissolved,  he  shall 
no  more  see  through  a  glass  darkly,  but  face  to  face,  and  enjoying  the 
immediate  vision  of  Christ  in  glory,  he  shall  be  truly  and  wholly  like 
him. 

You  see,  then,  brethren,  believers  in  Jesus,  your  calling  of  God.  Blessed 
is  the  privilege  which,  as  the  sons  of  God,  you  enjoy.  Precious  are  the 
hopes  which,  as  such,  you  are  permitted  to  cherish.  Lose  not  sight,  then, 
of  the  character  unto  which  this  privilege  and  these  hopes  are  designed  to 
form  you.  "Every  man  that  hath  this  hope  in  him  purifieth  himself,  even 
as  he  is  pure.''  Be  concerned  to  allow  this  principle  to  exercise  its  full 
influence  upon  your  sentiments  and  conduct.  Belie  not  your  claim  to  this 
hope,  by  walking  inconsistently  therewith.  The  expectants  of  heaven 
should  have  their  conversation  in  heaven  even  now.  The  man  that  would 
see  God's  face  in  glory  should  be  careful  to  live  now  as  realizing  Him  who 
is  invisible.     Be    solicitous,  therefore,    that    through    the    sanctifying 


REV.  WILLIAM  GILSTON.  543 

power  of  this  hope,  your  affections  may  be  raised  above  this  earth,  and 
your  whole  principles  and  habits  may  become  assimilated  to  those  of 
the  inhabitants  of  heaven.  Be  in  earnest  about  Divine  things.  Deal 
with  them  as  things  in  which  you  have  a  real  and  personal  interest.  Let 
it  appear  that  you  are  indeed  living,  not  for  time,  but  for  eternity,  by 
living  now  under  the  power  of  the  world  to  come.  And  as  you  lay 
claim  to  the  privilege  of  being  the  "  sons  of  God,"  and  profess  to 
cherish  the  hope  of  seeing  Christ  in  glory,  and  of  being  like  him,  oh  study 
to  walk  as  the  children  of  God,  and  as  the  subjects  of  the  kingdom  that  is 
above  should  walk  now — exemplifying  now  the  dispositions  of  children, 
and  evidencing  now,  by  your  growing  spirituality  and  holiness,  that 
the  hope  of  seeing  Christ  in  glory,  and  of  being  made  perfectly  like 
him,  is  with  you  in  very  deed  a  practical  principle,  and  really  constrains 
you  to  purify  yourselves,  as  Christ  is  pure.     Amen. 


(    544     ) 


SERMON  CXXII. 

WALKING   WITH  GOD* 

REV.  WILLIAM  ANDSON,  KIRKMAHOE. 

"  And  Enoch  walked  with  God  :  and  he  was  not ;  for  God  took  him."— Gen.  y.  24. 

The  notice  whieh  the  inspired  narrative  contains  of  this  distinguished 
patriarch  of  Old  Testament  times  is  very  brief ;  but,  at  the  same  time, 
very  significant  and  expressive.  We  learn  from  the  Epistle  of  Jude, 
that  he  was  a  prophet,  and  predicted  the  coming  of  the  Lord  to  judg- 
ment ;  but  he  was  something  better  than  even  a  prophet — a  singularly 
devout,  holy,  and  godly  man.  Man  may  often  value  gifts  or  even 
worldly  advantages  more  than  grace,  and  confer  more  honour  on  those 
who  possess  the  former,  than  on  those  who  possess  the  latter.  But,  not 
so  that  God  who  looketh  upon  the  heart,  and  who  judges  men  by  a 
moral  and  spiritual  standard.  Enoch  was  distinguished  by  him  above 
the  common  race  of  men ;  privileged  in  a  way  to  which  none  that  lived 
before  him  had  been  exalted,  and  in  which  only  one  that  has  come 
after  him  has  shared — by  being  translated  that  he  should  not  see  death 
— transported  at  once,  body  and  soul,  without  passing  through  that 
dread  change  of  dissolution  which  is  the  common  lot  of  men — from 
earth  to  heaven — from  the  world  of  the  ungodly  to  the  society  of  an  in- 
numerable company  of  angels,  and  immediate  fellowship  with  God  him- 
self. And  to  what  is  it  to  be  ascribed  that  he  was  selected  to  enjoy  this 
singular  exemption  from  the  common  lot  of  the  children  of  Adam  ?  that 
he  was  spared  from  encountering  and  falling  under  the  power  of  that 
death,  of  which  it  is  said,  "  that  it  passeth  upon  all  men,  for  that  all  have 
sinned  ?"  The  Apostle  tells  us  in  the  eleventh  chapter  of  the  Epistle  to 
the  Hebrews,  that  "  by  faith  Enoch  was  translated,  that  he  should  not  see 
death  ;  for  before  his  translation  he  had  this  testimony,  that  he  pleased 
God."  And  the  connection  between  the  first  and  second  clauses  of  the 
text  is  evident,  that  it  was  because  Enoch  walked  with  God,  or  main- 
tained a  course  of  most  intimate  and  holy  fellowship  with  Him,  that 
God  took  him  to  himself.  The  life  of  this  eminent  saint  and  patriarch 
is  described  in  a  very  few  words  ;  but  how  much  do  they  imply  !  They 
give  us  an  insight  into  his  real  character,  which  many  pages,  filled  up 
with  details  of  the  doings  of  the  outer  life,  might  have  failed  to  com- 
municate, and  which  frequently  fail  to  convey,  volumes  of  biography — 
in  regard  to  those  whose  history  they  record.  They  paint  the  inner 
and  spiritual    life  of  the  man,  and,  simply  telling  us  that  "  he  walked 


REV.  WM.  ANDSON.  545 

with  God,"  they  set  before  us,  in  vivid  colours,  what  was  the  course 
of  his  thoughts  and  affections— what  his  communings  with  an  unseen 
Jehovah— what  the   habitual  tenor  of   his  life  and  conversation  in  a 
strict  and  boly  walk,  as  under  His  immediate  eye.     And  it  is  worthy  of 
being  observed,  that  the  course  which  procured  for  Enoch  such  a  dis- 
tinction in  the  sight  of  God,  and  such  a  singular  token  of  his  approba- 
tion   is  one  from  which  none  are  excluded.     All  are  invited  to  pur- 
eue  it ;  and  surely  this  walking  in  fellowship  with  God  is  a  privilege 
of  the  most  honourable  and  blessed  kind,  not  less  than  a  duty  of  impe- 
rative obligation.     The  humblest  saint  may  be  distinguished  here— even 
the  vilest  sinner  is  called  to  it  through  the  gracious  invitations  of  the 
gospel       And  though  none  may  be  privileged,  as  Enoch  was,  to  enter 
'heaven  without  passing  through  the  dark  valley  of  the  shadow  of  death, 
yet  the  promise  of  Christ  to  all  his  people  is,  that,  believing  in  him,  they 
shall  never  perish,  but  have  everlasting  life. 

We  shall  consider,  First,  What  it  is  to  walk  with  God  ; 
And,  Secondly,  The  duty  and  privilege  of  so  doing. 

First,  What  is  meant  by  walking  with  God  ?     The  language  is  ob- 
viously figurative,  but  so  simple  and  intelligible  is  the  image,  as  haidly 
to  stand  in  need  of  explanation.      When  we  read  of  one  walking  with 
another,  it  immediately  suggests  the  idea  of  their  going  in  company, 
proceeding  in   the  same  direction,  having  probably  the  same  end  in 
view    and  of  their   being  on  terms  of  friendship  or  agreement,  and 
holding  converse  by   the  way.      Laying  aside  the   figure,  it  denotes 
friendly  intercourse  and  communion  between  the  parties  who    are  said 
so  to  walk  with  one  another— a  certain  degree  at  least  of  similarity  in 
their  views  and  aims,  habitual  converse  and  fellowship  maintained  m 
various  ways.     Such  friendly  and  habitual  intercourse  is  often  kept  up 
between  man  and  man,  as  might  be  described  by  language  of  this  kind  ; 
and  in  this  case  we   have  no  difficulty  in  understanding  the  nature 
of  it,  or  in  appreciating  the  pleasure  and  profit  of  which  it  may  be  the 
source.      But  when  it  is  spoken  of  as  taking  place  between  God— the 
invisible,  and  infinitely  exalted  Jehovah— and  poor,  weak,  sinful,  and 
guilty  man,  there  is  more  difficulty  in  conceiving  of  it  aright.  A\  e  may 
be  ready  to  exclaim,  will  God  in  very  deed  dwell  and  walk  with  men 
upon  this  earth?     Can  there  be  any  real  and  intimate  fellowship  be- 
tween the  unseen  and  holy  God,  and  frail  and  sinful  mortals?      The 
Bible  declares  not  only  that  such  a  thing  is  possible,  but  that  it  is  a 
privilege  to  which  men  are  freely  invited,  and  which  all  the  holy  men  of 
old  of  whom  it  speaks,  like  Enoch,  enjoyed-a  privilege,  in  short,  which 
is  common  to  every  true  believer.     The  experience  of  all  the  saints  can 
testify  to  its  realitv.  its  blessedness,  its  pre-eminent  advantages.      I  hey 


546  FREE  CHURCH  PULPIT. 

may  feel  that  they  fall  very  far  short  of  improving  and  living  up  to  it 
as  they  ought,  but  they  know  in  some  degree  from  experience  what  it 
is,  and  can  testify  that  it  has  indeed  been  good  for  them  to  draw  near 
unto  God,  and  that  their  most  profitable  and  blessed  hours  have  been 
spent  in  communion  with  him. 

But  to  begin  at  the  beginning  of  this  matter,  walking  with  God  im- 
plies, first  of  all,  that  we  be  reconciled  to  him.  Originally  there  was 
no  need  for  this.  Before  the  fall,  there  was  no  rupture  of  friendship  to 
make  reconciliation  necessary.  But  how  different  is  it  now  !  By  sin 
we  have  revolted  from  God.  The  fall  has  occasioned  a  breach  between 
him  and  man,  which  has  separated  us  from  him  by  the  widest  pos- 
sible distance,  so  that  by  nature  we  are  far  off,  aliens  and  enemies  to 
him  that  made  us.  On  the  one  hand,  the  wrath  of  God  has  been  kin- 
dled against  us,  on  account  of  our  transgressions  ;  on  the  other  hand, 
the  carnal  mind  is  enmity  against  God,  and  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be.  We  say  then,  that,  as  the  case  now  stands 
between  God  and  man,  we  cannot  walk  with  God  until  we  be  reconciled 
to  him.  "  For  how  can  two  walk  together,  except  they  be  agreed  ?  " 
What  fellowship  hath  righteousness  with  unrighteousness  ?  or  what 
communion  hath  light  with  darkness  ?  or  what  concord  hath  Christ  with 
Belial  ?"  And  here  the  great  question  arises,  in  what  way  this  recon- 
ciliation is  to  be  effected.  Is  it  possible  that  guilty  and  miserable  man 
may  be  restored  to  the  favour  and  friendship  of  his  God,  and  brought 
to  walk  with  him,  as  if  no  breach  had  taken  place — that  the  dark  clouds 
of  wrath  which  had  gathered  over  the  sinner's  head,  charged  with  the 
lightnings  of  Divine  vengeance,  and  threatening  to  overwhelm  him  with 
utter  destruction,  may  be  rolled  away,  and  the  light  of  God's  reconciled 
countenance,  putting  gladness  into  the  heart,  be  made  to  shine  upon 
him  ;  and  that  love  and  gratitude,  and  child-like  confidence,  and  will- 
ing obedience,  may  take  the  place  of  that  determined  enmity  and  re- 
belliousness wThich  naturally  reign  in  his  bosom?  Oh  yes,  it  is  possi- 
ble. There  is  a  way  provided  by  God  himself,  in  amazing  mercy,  for 
the  children  of  men,  by  which  all  this  may  be  brought  about,  consist- 
ently with  the  honour  of  his  own  justice  and  holiness,  and  the  mainte- 
nance of  his  own  righteous  authority.  That  way  is  revealed  in  the 
gospel  of  Jesus  Christ.  It  is  the  peculiar  characteristic  of  the  gospel, 
its  chief  and  most  blessed  feature,  that  it  reveals  such  a  way ;  and  the 
grand  design  of  its  being  proclaimed  is,  that  this  very  reconciliation 
may  be  effected  between  God  and  sinners.  We  who  sometimes  were 
afar  off,  may  now  be  made  nigh  by  the  blood  of  Christ ;  for  he  hath 
once  suffered  for  sins,  the  just  for  the  unjust,  that  he  might  bring  us 
to  God.  By  his  cross  the  enmity  is  done  away,  and  a  free  path  of  re- 
turn is  opened  up  to  the  guiltiest  of  the  sons  of  men.     "You,"  says 


REV.  \VM.  ANDSON.  r>-+7 

the  Apostle  to  the  Colossians,  who  had  been  brought  to  the  enjoyment 
of  that  peace  which  the  Lord  Jesus  hath  made  by  the  blood  of  his 
cross;  "you  who  sometimes  were  alienated,  and  enemies  in  your  minds, 
by  wicked  works ;  yet  now  hath  he  reconciled,  in  the  body  of  his  flesh 
through  death,  to  present  you  holy  and  unblameable,  and  irreprovable 
in  his  sight.''  "  Now,  then,  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us,  we  pray  you,  in  Christ's  stead,  be  recon- 
ciled to  God.  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no  sin 
that  we  might  be  made  the  righteousness  of  God  in  him."  At  the 
same  time,  it  is  not  to  be  forgotten,  that  as  there  is  a  twofold 
enmity,  so  it  is  necessary  there  should  be  a  twofold  reconciliation. 
God  is  reconciled  to  us  when  his  anger  is  turned  away  from  us  — 
when  all  our  sins  are  freely  forgiven,  and  we  are  accepted  and  justi- 
fied through  faith  in  the  Redeemer's  blood.  But,  if  man  continued  to 
retain  his  enmity,  there  could  be  no  fellowship.  That  would  be  no  re- 
conciliation which  was  all  upon  one  side.  The  enmity  of  the  carnal 
mind  must  be  subdued — the  natural  aversion  of  man  to  God  and  ho- 
liness must  be  removed,  and  such  a  change  of  heart  effected,  as  shall 
lead  him  to  take  delight  in  both.  It  is  not  enough,  in  short,  that  God 
be  reconciled  to  man,  but  man  must  also  be  reconciled  to  God — to  his 
nature,  his  laws,  his  government,  his  gospel,  his  ways.  This  is  the 
work  of  the  Holy  Spirit,  whose  office  it  is  to  make  sinners  willing  in 
the  day  of  Divine  power,  and  to  shed  abroad  the  love  of  God  in  the 
heart,  so  that  it  is  drawn  towards  him  with  bands  of  love,  and  with 
cords  of  a  man.  And  this  double  reconciliation  is  effected  whenever  the 
sinner  is  enabled,  by  the  grace  of  the  Holy  Spirit,  to  give  a  cordial  ac- 
ceptance to  the  offers  of  the  gospel.  Then  he  enters  into  the  covenant 
of  God's  peace,  and  thenceforth  his  fellowship  is  with  the  Father,  and 
with  his  Son  Jesus  Christ.  And  not  till  then  cau  there  be  any  real 
termination  to  the  alienation  which  sin  has  caused,  or  the  slightest 
measure  of  true  concord  and  agreement — not  till  then  can  any  sinner 
truly  walk  with  God. 

Such,  then,  is  the  commencement  of  that  course  spoken  of  in  the  text, 
in  which  Enoch  walked.  In  considering  farther  wherein  it  consists,  we 
may  remark  that  it  includes  these  three  things — nearness  to  God,  or  a 
felt  sense  of  his  presence,  which  may  be  described  as  a  walking  before 
God — communion  with  him — and  a  walking  in  the  same  direction,  or 
with  the  same  designs,  and  towards  the  same  ends. 

1.  If  we  walk  with  God,  we  must  needs  walk  before  Him — that  is, 
with  the  conscious  remembrance  that  He  is  near,  and  observant  of  all 
our  ways,  and  even  of  the  most  secret  thoughts  of  our  heart — with  ha- 
bitual recollection  of  the  truth  that  his  all-seeing  eye  is  upon  us,  and 
that  we  can  do  nothing  but  in  his  presence.  There  is  a  sense,  indeed,  in 


548  FREE  CHURCH  FULP1T. 

which  lie  is  not  far  from  every  one  of  us.  In  virtue  of  his  omnipresence, 
He  is  equally  near  to  all — the  witness  of  the  actions  of  all — the  un- 
erring observer  of  all  that  is  said  and  done,  and  of  all  the  thoughts  of 
every  heart.  "  He  compasseth  our  path  and  our  lying  down,  and  is  ac- 
quainted with  all  our  ways."  In  this  sense,  all  walk  before  him — all 
live  under  the  inspection  of  his  all-seeing  eye.  But  multitudes  are 
totally  forgetful  or  regardless  of  the  presence  of  God ;  and  what  we 
mean  by  walking  before  him,  the  sense  in  which  the  expression  is  used, 
in  the  passage,  where  God  commanded  Abraham — "  Walk  before  me, 
and  be  ye  perfect" — is  to  live  under  a  habitual,  realizing  sense  of  this 
great  truth,  bringing  ourselves,  by  faith  and  reflection,  consciously  un- 
der the  eye  of  God,  and  feeling,  wherever  we  are,  the  impression  of 
Hagar,  "  Thou,  God,  seest  me."  What  a  restraint  on  sin  would  this 
prove,  if  realized  as  it  ought  to  be  !  Should  we  dare  to  do  that  in  the 
felt  presence  of  Gjd,  which  we  should  not  dare  to  do  in  the  presence 
of  our  fellow-men,  or  if  we  knew  that  one  whom  we  respected  for 
integrity  and  uprightness  were  looking  on — should  we  be  bold  enough, 
under  the  xery  eye  of  God,  penetrating  into  the  inmost  recesses  of  our 
hearts,  to  give  unrestrained  indulgence  to  imaginations  and  desires, 
which  would  cover  men  with  shame,  were  they  known  to  others  as  they 
are  to  God  and  to  themselves — what  solemnity  and  watchful  circum- 
spection would  then  pervade  the  tenor  of  our  thoughts  and  conversation, 
and  that  not  only  in  our  intercourse  with  men,  but  in  secret,  and  when 
freed  from  all  outward  restraint !  Nor  is  this  habitual  regard  to  the  omni- 
scient eye  of  an  everywhere-present  Jehovah  inconsistent,  in  the  case  of 
the  believer,  with  cheerfulness  and  joy.  It  tends  rather  to  promote  both  ; 
for  it  is  that  God  whose  name  is  love,  whose  presence  is  felt  to  be 
near  ;  and  it  is  in  the  endearing  character  of  a  father  and  a  friend 
not  le?s  than  of  a  preserver  and  judge,  that  his  nearness  is  realized. 
And  just  in  proportion  as  this  walking  before  him  is  influential  in  pro- 
moting holiness  of  heart  and  life,  in  the  same  degree  will  it  be  effectual 
to  promoting  peace  and  joy. 

2.  The  second  thing  included  in  walking  with  God  is  fellowship  or 
communion.  Having  once  been  delivered  from  his  natural  state  of  en- 
mity and  estrangement,  and  brought  near  to  God  through  the  media- 
tion of  Christ,  it  is  the  duty  and  privilege  of  the  believer  to  live  near 
to  him,  maintaining  and  improving  that  holy  fellowship  to  which 
he  has  been  admit  5 vd.  And  it  is  worthy  of  being  observed,  that, 
as  it  begins  with  reconciliation  to  God  through  the  blood  of  the  cross, 
so  it  must  be  kept  up  in  the  same  way.  The  mediation  of  Christ  is  as 
necessary  to  its  continuance  as  it  was  to  its  commencement.  It 
is  by  the  faith  of  him  that  we  have  access,  with  confidence,  by  one 
Spirit,  unto  the   Father.     We  have  boldness  to  enter  into  the  holiest 


REV.  \VM.  ANDSON.  549 

only  by  the  blood  of  Jesus.  This  is  true  of  the  most  advanced  be- 
lievers, as  well  as  of  the  sinner  returning  for  the  first  time  to  him  from 
whom  he  has  departed.  There  can  be  no  real  and  child-like  confi- 
dence in  our  approaches  to  a  holy  God,  unless  we  come  by  the  new 
and  living  way  which  the  Redeemer  hath  consecrated  for  us  through 
the  vail — that  is  to  say,  his  flesh  ;  no  intimate  and  unreserved  com- 
munings between  him  and  our  souls,  as  children  with  a  father,  or  as 
friend  with  friend,  but  on  the  ground  of  the  atonement  and  intercession 
of  his  Son.  Hence  the  exhortation  of  the  apostle,  "  Having  an  High 
Priest  over  the  house  of  God,  let  us  draw  near  with  a  true  heart,  in 
full  assurance  of  faith." 

With  regard  to  the  manner  in  which  this  communion  with  God  is 
maintained,  there  are  various  ways  in  which  it  is  kept  up ;  but,  speak- 
ing generally,  it  is  through  the  medium  of  his  appointed  ordinances 
It  is  chiefly  in  waiting  upon  these  that  God  and  the  soul  are  brought 
together,  and  have  fellowship  one  with  another.  No  man  can  be  said 
to  walk  with  God  who  is  not  much  occupied  in  the  reading  of  his  Word. 
An  important  part  of  communion  is  the  free  interchange  of  thoughts  ; 
and  it  is  in  the  Word  that  God  speaks  to  us.  We  may  hear  him  talk- 
ing with  us  therein — revealing  to  us  his  mind  and  will — telling  us 
what  is  in  his  heart ;  and  communicating  counsel,  warning,  consolation, 
or  reproof,  suited  to  our  case.  The  same  may  be  said  of  the  preaching 
of  the  Word,  which  has  precisely  the  same  end  in  view.  We  do  not 
come  to  you  to  make  known  our  own  fancies  or  speculations,  or  to 
6peak  the  enticing  words  of  man's  wisdom,  but  to  declare  faithfully,  as 
we  may  be  enabled,  the  whole  counsel  of  God ;  and,  as  his  accredited 
ambassadors,  to  press  upon  your  attention  and  cordial  reception  the 
truth  as  it  is  in  Jesus.  By  giving  heed  to  the  Word,  and  occupying 
ourselves  with  attentive  meditation  thereon,  in  the  spirit  expressed  by 
the  words  of  Samuel,  "  Speak,  Lord,  for  thy  servant  heareth.  I 
wait  to  receive  thy  counsels,  thy  commands" — we  listen  while  God 
speaks.  But  this  is  not  all  that  is  involved  in  the  idea  of  communion  ; 
it  implies  also  a  mutual  interchange  of  thoughts.  And  God  has  promised 
to  hear  us,  also,  when  we  speak  to  him.  He  invites  us  to  the  privilege 
of  pouring  out  our  hearts  before  him  ;  telling  him  our  case  freely  and 
without  reserve — our  sins,  our  sorrows,  our  wants,  our  desires  ;  spread- 
ing forth  all  before  him,  frankly  and  fully,  as  to  one  who  is  able  to  do 
for  us  exceeding  abundantly  above  what  we  ask  or  think,  and  not  less 
willing  than  he  is  able ;  expressing  the  sense  which  we  have  of  his  glo- 
rious perfections,  and  rendering  to  him  the  tribute  of  our  fervent  praise 
and  thanksgivings  for  all  his  unmerited  goodness  to  us  ;  casting  our 
burden  upon  him,  whatever  it  may  be,  whether  of  guilt,  or  fear,  or  sor- 
row, or  temporal  cares ;  and  being  careful  for  nothing,  but  in  ever. 


550  FREE    CHURCH    PULPIT. 

thing,  by  prayer  and  supplication,  making  our  requests  known  unto 
God.  A  prayerless  man  is  one  that  lives  without  God  in  the  world. 
It  is  essential  to  our  walking  with  him,  that  we  hold  frequent  converse 
with  him  by  prayer,  laying  open  to  him  our  whole  souls  ;  for  it  is  of 
the  utmost  consequence,  in  order  to  true  and  cordial  fellowship,  that  on 
our  part  there  shall  be  no  secrets  which  we  would  fain  hide  from  him,, 
and,  especially,  no  sin  lying  unconfessed  and  unrepented  of  in  the  recesses 
of  the  heart,  no  guile  or  hypocrisy — and,  in  a  word,  that  we  lay  open  to 
him  our  whole  souls,  and  to  enjoy  the  blessed  privilege  of  having  Jehovah 
communing  with  usfrom  off  the  merey-seat.  As  intimately  connected  with 
this,  and  having  a  most  important  bearing  in  the  maintenance  of  real 
intercourse  with  God,  I  may  mention,  also,  the  exercises  of  self-exami- 
nation and  reflection,  and  of  private,  retired  meditation  on  our  own 
tate  and  ways,  and  on  the  truth  and  ways  of  God.  Without  much  of 
this,  it  is  hardly  possible  that  a  close  walk  with  God  can  be  maintained. 
We  are  ever  prone  to  wander  from  him ;  and,  unless  frequently  re- 
called by  such  exercises  as  these,  imitating  the  example  of  the  Psalmist, 
"  I  thought  upon  my  ways,  and  turned  my  feet  unto  thy  testimonies  ; 
I  made  haste,  and  delayed  not  to  keep  thy  commandments'' — we  are 
apt  to  go  far  astray.  They  are  important  means  of  keeping  us  near  to 
God,  and  of  preserving  in  vigorous  exercise  that  hidden  life  of  com- 
munion which  is  the  spring  of  the  believer's  highest  enjoyments,  and  of 
his  fruitfulness  and  activity  in  the  service  of  God. 

3.  But  walking  with  God  includes  a  third  thing,  and  that  is,  a  walk- 
ing in  the  same  direction,  or  towards  the  same  end.  There  must  be  a 
harmony  between  his  will  and  ours,  in  order  to  the  fellowship  of  which 
we  now  speak.  For  how  can  two  walk  together  except  they  be  agreed  ? 
agreed,  not  only  in  the  sense  of  their  not  being  at  enmity  with  one  an- 
other ,[but  agreed  in  journeying  towards  the  same  place,  or  in  pursuing  the 
same  end.  You  will  say  that  two  men  may  walk  together  in  terms  of 
perfect  amity,  though  on  different  errands,  and  with  different  objects  in 
view.  Yes,  but  they  will  soon  part.  And  so  it  is  with  the  hypocrite  ; 
he  will  not  always  call  upon  God.  S*  it  is  with  self-deceivers.  They 
will  appear  to  follow  God,  ani  walk  with  him  so  long  as  their  doing  so 
may  serve  their  own  private  ends  ;  but  self  being  the  principle  by 
which  they  are  actuated,  while  they  have  no  real  regard  to  his 
glory — as  they  have  ends,  in  short,  not  only  different,  but  running  counter 
to  his — their  true  character  is  by  and  bye  revealed.  The  great 
end  pursued  by  God  in  all  his  works  and  dispensations,  is  his  own  glory, 
and  none  can  truly  walk  with  him  who  are  not  of  the  same  mind  with 
him  in  this — actuated  by  a  supreme  regard  to  that  end.  It  is  the  end 
of  our  creation — the  end  of  our  redemption — and  as  the  supreme  go- 
verning principle,  should  hold  sway  over  all  the  thoughts  and  affections 


REV.  \VM.  ANDSON.  551 

°f  our  hearts,  and  every  department  of  our  conduct.       "  Whether,  ther  e  . 
^oro,  ye  eat  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God. 
In  regard  to  every  step  that  we  take  in  life,  every  undertaking   in  which 
we  engage,  every  course  of  conduct  on  which  we  enter,  every  action 
of  our  lives,  let  us  enquire  if  we  are  keeping  this  in  view,  as  the  end  at 
which  chiefly'we  are  to  aim,  all  others  being  inferior  and  insubordinate; 
for  it  is  just  in  as  far  as  we  are'doing  so,  that  we  are  really  walking  with 
God.     And  as  a  good  practical  test  for  enabling  us  to  determine  whether 
we  are  doing  so  or  not,  let  us  consider,  in  regard  to  anything  in  which  we 
propose  to  engage,  whether  we  can  ask  him  to  accompany  and  bless  us.  If 
we  feel  that  we  could  not  consistently  do  this — that  we  could  not  expect 
the  Lord  to  go  with  us  and  to  bless  us,  it  is  certain  that,  in  that  thing, 
whatever  it  may  be,  we  are  not  walking  with  God,  but  contrary  to  him. 
But,  in  the  second  place,  let  us  now  advert  briefly,  and  by  way  of  prac- 
tical application,  to  the  excellency  and  advantages  of  the  course  which  we 
have  been  endeavouring  to  explain.  We  might  speak  of  it  as  a  duty  of  im- 
perative obligation,  and  press  the  observance  of  it  upon  you  from  various 
considerations.  But  let  us  rather  view  it  as  a  privilege,  and  surely  it  is  en- 
titled to  be  regarded  as  one  of  the  most  glorious  and  blessed  kind.  A  poor 
man  would  reckon  it  an  honour  to  be  frequently  admitted  into  the  presence 
of  his  earthly  sovereign,  and  to  be  allowed  to  hold  intercourse  with  him 
in  friendly  terms.      But  how  much  greater  the  honour  of  being  admitted 
into  the  presence  of  the  King  of  kings,  and  of  being  permitted,  as  often 
as  we  choose,  to  hold  free  and  familiar  converse  with  Him  as  our  teacher, 
our  father,  our  counsellor,  and  friend.  What  dignity  in  being  thus  related 
to  God,  the  fountain  of  all  true  honour,  and  thus  privileged  to  hold  com- 
munion with  him  ?     But  in  walking  with  God,  there  is  not  only  honour, 
but  safety.     So  long  as  we  remain  at  a  distance  from  him,  we  are  ex- 
posed to  the  most  fearful  dangers — an  easy  prey  to  the  assaults  of  our 
spiritual  enemies,  and,  worst  of  all,  exposed  to  the  wrath  and  curse  of 
God  himself.     But  with  him,  as  children  reconciled,  we  are  in  safe-guard 
— if  we  cleave  closely  to  him,  there  can  no  real  evil  befal  us.     "  He 
that  dwelleth  in  the  secret  place  of  the  Most  High,  shall  abide  under  the 
shadow  of  the  Almighty'' — protected  by  his  almighty  power — guided  by 
his  infinite  wisdom — upheld  by  his  all-sufficient  grace  and   strength. 
With  the  confidence  arising  from  a  sense  of  his  presence  and  favour,  the 
believer  is  enabled  to  say,  "  Yea,  though  I  walk  through  the  valley  of 
the  shadow  of  death,  I  will  fear  no  evil,  for  thou  art  with  me,  thy  rod 
and  thy  staif  comfort  me."  There  is  pleasure  also  in  walking  with  God — 
a  holy  peace  and  joy,  of  which  the  world  knows  nothing,  and  which  it 
can  neither  give  nor  take  away.     The  ungodly  arc  ever  apt  to  think  of 
religion  merely  as  a  system  of  disagreeable  restraint.     Speak  to  them 
of  a  strict  walk  with  God,  and  it  suggests   to  them  the  idea  only  of  a 


552  FREE  CHURCH  PULPIT. 

gloomy  and  joyless  asceticism.  But  this  is  because  they  know  not  what 
it  is,  and  have  never  experienced  the  joy  which  springs  from  commu- 
nion with  a  reconciled  God.  But  ask  them  if  they  have  found  the  way 
of  true  happiness  and  peace,  and  which  of  them  from  the  heart  could 
answer  that  they  have.  On  the  contrary,  are  they  not  perpetually  and 
restlessly  inquiring,  Who  will  shew  us  any  good  ?  and  this  just  because 
they  have  not  yet  found  the  only  true  source  of  solid  peace  and  comfort. 
But  David  could  say,  and  so  can  all  those  who  have  been  brought  nigh 
to  God  by  the  blood  of  Chr  ist,  and  enabled  truly  to  walk  with  him, 
"  Lord,  lift  thou  upon  me  the  light  of  thy  countenance  ;  thou  hast  put 
gladness  into  my  heart,  more  than  in  the  time  that  their  corn  and  wine 
abounded."  Consider  this,  ye  whose  consciences  tell  you  that  you  are 
still  numbered  among  the  worldly  and  ungodly;  you  have  tried 
many  ways  of  happiness,  and  have  often  experienced  disappointment. 
But  have  you  ever  sought  it  in  him  who  is  the  centre  and  source  of  all 
good,  or  made  trial  of  the  pleasures  of  fellowship  with  God,  as  he  has 
revealed  himself  in  Christ  ?  Be  assured  that  in  him  only  can  you  find 
that  which  will  fully  satisfy  the  wants  of  an  immortal  soul ;  acquaint 
yourself  with  him  and  be  at  peace. 

Lastly,  There  is  profit  of  the  most  substantial  and  enduring  kind, 
connected  with  walking  in  the  way  which  the  text  describes.  Solomon 
tells  us  "  that  he  that  walketh  with  wise  men  shall  be  wise,  but  the 
companion  of  fools  shall  be  destroyed."  But  how  much  greater  must 
be  the  benefit  arising  from  frequent  and  intimate  communion  with  the 
only  wise  God,  than  with  the  wisest  and  best  of  men.  The  minds  of 
men  are  much  influenced  by  the  objects  with  which  they  are  most  fa- 
miliar, and  by  the  character  of  those  persons  with  whom  they  are  fre- 
quently in  the  habit  of  conve  rsing.  Hence  it  is,  that  those  who  are 
occupied  in  base  and  ignoble  pursuits,  or  who  allow  their  minds  to  be 
familiarized  with  thoughts  and  images  of  sin  or  who  associate  much 
with  the  worldly  and  ungodly,  cannot  fail  to  experience  a  debasing  and 
corrupting  influence.  But  in  fellowship  with  God,  worldly  and  sinful 
thoughts  are  checked,  every  holy  principle  and  impression  is  streng- 
thened, and  the  tendency  of  all  the  exercises  by  means  of  which  it  is 
maintained,  is  to  elevate,  improve,  and  sanctify.  "Beholding  as  in  a 
glass  the  glory  of  the  Lord,  we  are  changed  into  the  same  image,  from 
glory  to  glory,  even  as  by  the  spirit  of  the  Lord."  The  nearer  we  live  to 
God,  not  only  the  safer  and  happier  shall  we  be,  but  the  more  also  shall 
we  grow  in  grace,  and  in  meekness  for  the  heavenly  inheritance. 


(     553     ) 


SERMON    C  XXI II 


REGENERATION. 


BY  THE  LATE  REV.  JAMES  SOMERVILLE,  D.D.* 
DRUMMELZIER. 

«  Create  in  me  a  clean  heart,  O  God,  and  renew  a  right  spirit  within  me."-rs.  li.  10. 

This  was  the  prayer  of  David,  when  deeply  sensible  of  his  own 
weakness  and  depravity,  and  earnestly  desirous  that  lie  might  be  en- 
abled  to  walk  with  God  in  newness  of  life.  It  is  a  prayer  peculiarly 
suitable  to  the  situation  of  those  who  have  been  attending  a  communion 
table,  and  who  arc  truly  desirous  of  walking  worthy  of  that  holy  vo- 
cation wherewith  they  are  called.     In  speaking  from  these  words  : 

I.  Consider  the  object  of  David's  prayer— a  clean  heart  and  a  right 

spirit. 

II.  "Whose  work  it  is  to  bestow  it. 

III.  What  is  to  be  done  by  us  in  order  to  obtain  it. 

I.     The    object  of  David's  prayer  here  is  a  clean  heart  and  a  right 

spirit. 

It  is  to  be  observed,  that  he  does  not  pray  merely  concerning  his 
outward  actions,  that  they  may  be  all  right  and  just,  though  on  many 
other  occasion  this  is  the  object  of  his  prayers.     But  at  this  time  he 


*  Dr  Somerville  was  born  on  the  22d  November  1764,  at  <  torstBirs,  near  Lanark,  was  or- 
d.ined  mm  ster  of  Symington,  Lanarkshire,  on  3d  March  1799,  and  was  translated  to  the 
Srishof  DrummelZier,  l4bleshire,  in  1810.     He  left  this  parish  at  the  Dlsrup ;  .on        May 

1843  and  came  to  reside  in  Edinburgh  with  his  family,  where  he  died  on   the  8th  May 

1844  having Teen An very  infirm  health  for  many  years.  Throughout  the  mmrf a  long 
ininNtrv  he  took  the  deepest  interest  in  all  matters  tending  to  the  .mprovement  of  the  go- 
vernment Of  the  Church  and  the  progress  of  the  gospel  :  and  while  Moderate,,,  was  m  its 
highest  ascendancy,  he  distinguished  himself  by  the  ability  and  courageous***  wrth      Ik 

e  vindicated  Presbyterian  principles  and  evangelical  truth,  in  numerous  p-iperc  which 
I  ere  I  1 tebed  in  the  periodicals  of  the  day,  particularly  in  the  "Christian  Instructor. 
WKh  r ference  to  one  Jt  these  articles,  Dr  M'Crie  spoke  in  term,  of  '"^f.^ommen. 
d  ition  ivide  Life,  p.  217).ln  a  letter  to  the  late  Dr  Andrew  1  homson.  HrDunkip  baa  the 
fo  lowing  notice  of  him  in  his  Memoir  of  Or  Welsh.  "  During  the  siimmer  MtmliMDr 
Welsh'  l.ad  the  advantage  of  fluent  intercourse  with  the  lev.  »' ^^"'«  £  "'»£ 
melziei  who  was  married  to  his  aunt— a  godly  minister  of  great  learning,  and  ot  the  sound- 
es  views  in  tteotog"  who.  at  the  latest  stage  of  a  long  life,  while  totteringon  the  bnnk  o 
tbegrave,cameintoKdi1>burgh,atthc  Disruption,  to  sign,  with  trembling  hands,  the 
Protest  and  Deed  of  Demission." 

No.  151.— Seb.   122.  V0L-  1U- 


554  FREE   CHURCH   PULPIT. 

seemsto  have  been  deeply  sensible  of  the  natural  deceitfulness  and  des- 
perate wickedness  of  his  heart,  and  that  unless  this  was  rectified,  it 
would  be  vain  to  hope  that  his  outward  conduct  would  long  be  right. 
He  therefore  goes  to  the  foundation  of  religion,  the  heart  and  the 
spirit,  and  seeks  that  this  foundation  may  be  well  laid.  Many  persons 
who  are  not  void  of  all  concern  about  religion,  yet  fall  so  far  short, 
that  they  think  of  nothing  more  than  merely  that  their  outward  actions 
be  properly  regulated.  Their  whole  religious  efforts  are  directed  in 
this  way,  and  they  have  no  conception  of  anything  in  religion  beyond 
this. 

This,  however,  is  a  very  low  and  imperfect  view  of  the  matter.  The 
God  with  whom  we  have  to  do,  is  a  God  who  searcheth  the  hearts  of 
the  children  of  men — a  God  whose  all-discerning  eye  loots  into  the 
deepest  recesses  of  the  soul,  and  who  indispensably  requireth  truth,  pu- 
rity, and  holiness  in  the  inward  parts.  Sin  is  an  abomination  in  his 
sight,  but  it  is  not  the  sinful  word  or  the  sinful  deed  alone  which  he  ab- 
hors. He  discerns  and  abhors  the  sinful  thought,  the  sinful  wish,  the 
impure  desire,  as  it  arises  and  finds  indulgence  in  the  heart.  A  per- 
son may  be  restrained  from  sinful  words  and  deeds  by  many  selfish  and 
worldly  considerations,  which  have  no  influence  on  his  heart  ;  and  there 
is  no  doubt  that  the  God  who  looketh  into  the  heart,  sees  many  a  one 
who  bears  a  fair  character  before  the  world,  possessed  of  such  a  heart 
as  renders  him  fit  for  nothing  but  to  be  banished  from  his  presence  with 
everlasting  destruction. 

It  is  the  more  necessary  to  bring  this  fully  into  view,  because  it  is 
an  evil  into  which  mankind  are  exceedingly  prone  to  fall.  They  are 
prone  to  fall  into  it  from  two  causes.  The  first  is,  that  they  are  habitu- 
ated to  act  in  the  world,  under  the  eye  of  their  fellow-creatures,  who 
can  look  no  farther  than  the  outward  act,  and  hence  they  come  gradu- 
ally to  think  it  unnecessary  to  attend  to  anything  else.  The  other  cause 
is,  that  it  is  unspeakably  easier  to  attend  to  outward  actions  than  to 
cultivate  inward  religion.  It  is  easier,  for  instance,  to  restrain  the 
hands  from  theft,  than  the  heart  from  covetousness — easier  to  abstain 
from  the  act  of  murder,  than  from  the  malicious  revengeful  thought. 
Nay,  so  exceedingly  difficult  is  it,  and  so  contrary  to  all  "the  principles 
of  corrupt  nature,  that  there  are  scarcely  any  hardships  to  which  man- 
kind will  not  rather  submit,  than  to  cultivate  inward,  pure  religion. 
They  have  been  known  to  part  with  a  large  proportion  of  their  worldly 
substance — to  torture  themselves  with  fastings  and  scourgings — to  sub- 
mit to  severe  penances  and  painful  pilgrimages — to  every  hardship 
which  a  blind  and  cruel  superstition  could  impose — and  all  these,  se- 
vere and  hard  as  they  certainly  were,  yet  were  felt  more    easy  and 


REV.  JAMES  SOMERVILLE,  P.  D.  555 

agreeable  to  corrupt  nature,  than  to  cleanse  the  heart  from  sin,  to  do 
justly,  to  love  mercy,  and  to  walk  humbly  with  God — to  cultivate  that 
holiness  without  which  no  man  shall  sec  God. 

All  this,  however,  is  utterly  vain.  It  is  a  holy  God  with  whom  we 
have  to  do — a  Spirit,  who  must  be  served  in  spirit  and  in  truth.  He  is 
a  God  who  must  be  glorified,  not  only  with  our  bodies,  but  Avith  our 
spirits,  which  are  his.  He  declares,  not  only  the  outward  act,  but  the 
very  thought  of  wickedness  to  be  sin.  He  tells  us  that  it  is  out  of 
the  heart  that  evil  thoughts,  murders,  &c,  proceed.  He  therefore  says, 
thou  blind  Pharisee,  thou  formal  professor,  who  trustest  in  thy  out- 
ward observances  and  actions,  without  regarding  the  state  of  thy  heart, 
cleanse  first  that  which  is  within  ;  otherwise  thou  wilt  be  but  as  a 
whited  sepulchre,  beautiful  without,  but  inwardly  full  of  all  manner  of 
corruption.  "  Blessed  arc  the  pure  in  heart  ;  for  they  shall  sec  God.'' 
"  Cleanse  yourselves,  therefore,  from  all  filth iness  of  the  flesh  and  of 
the  spirit,  and  perfect  holiness  in  the  fear  of  God."  How  could  any 
person  hope  to  be  pleasing  in  the  sight  of  God,  if  he  knew  that  the  all- 
seeing  God  perceived  his  heart  to  be  full  of  sin  ?  How  could  such  a 
person  enter  the  presence  of  God,  and  be  meet  for  that  inheritance  which 
is  "  incorruptible,  undefiled,  and  which  fadeth  not  away."  Nay,  though 
this  were  not  the  case,  the  cultivation  of  vital  heart  religion  is  neces- 
sary, as  a  suitable  spring  and  principle,  from  which  all  right  outward 
conduct  may  flow  :  for  there  can  be  no  dependence  placed  on  any  man's 
outward  conduct  being  long  and  uniformly  right,  unless  it  proceed  from 
a  right  principle  \vi  ihin. 

For  these  reaso:  >  David  prays  for  inward  heart  religion,  and  every 
true  servant  of  God  h  deeply  concerned  in  this  matter. 

It  is  a  clean  heart  ::nd  a  right  spirit  which  David  here  desires.  A 
clean  heart  is  a  heart  freed  from  the  defilement  of  evil  desires,  corrupt 
inclinations,  and  sinful  propensities.  All  sin  is  represented  in  Scripture 
as  defilement  and  pollution.  Holiness  is  represented  as  cleanness  or  pu- 
rity. A  clean  heart,  therefore,  is  a  heart  which  is  delivered  from  the 
love  of  sin,  in  every  shape  in  which  it  may  present  itself,  which,  instead 
of  delighting  in  sin,  loathes  and  abhors  it. 

In  the  corrupt  heart,  sinful  thoughts  and  desires  spring  up  continu- 
ally, even  as  waters  in  a  living  fountain.  The  whole  motions  of  the 
carnal  mind  are  carnal,  worldly,  sinful.  Hence  the  Scripture  declares, 
that  in  such  persons  dwelleth  no  good  thing.  Every  imagination  of  the 
thoughts  of  their  hearts  is  only  evil,  and  that  continually.  From  the 
moment  they  awake,  until  they  retire  to  rest,  their  whole  heart  and 
mind  are  employed  in  thoughts  of  worldliness,  or  ambition,  or  pride,  or 
covetousness,  envy,  malice,    hatred,  discontent,  or   lust.     It  is  a  conti- 


556  FREE  CHURCH  PULPIT. 

nual  ebullition  of  evil.     Indeed,  it  cannot  be  otherwise  ;  for  all  being- 
corrupt  within,  nothing  but  what  is  corrupt  can  come  forth. 

The  clean  heart  is  very  different  ;  its  natural  spontaneous  movement 
is  in  good  and  holy  thoughts,  inclinations,  and  desires.  These  arise, 
not  merely  when  they  are  put  into  it  by  external  means,  as  by  the 
preaching  of  the  "Word,  or  the  reading  of  the  Scriptures,  or  by  serious 
conversation,  but  flow  from  it  naturally,  as  waters  from  a  fountain, 
because  there  is  a  spring  and  principle  within,  which  naturally  produces 
them.  These  holy  thoughts,  desires,  and  inclinations  are  not  unmingled 
nor  constant,  because  the  hearts  of  the  best  are  not  completely  cleansed 
in  this  world ;  but  though  not  constant,  they  are  predominant.  Unholy, 
impure  desires  and  thoughts  do  not  arise  continually  and  freely,  as  they 
do  in  the  hearts  of  the  unrenewed  ;  and  when  they  do  arise,  they  are  not 
delighted  in  and  indulged,  but  checked  and  banished. 

These  circumstances  form  the  leading  difference  between  the  clean 
and  the  unclean  heart  in  a  present  world.  In  the  spirits  of  just  men 
made  perfect,  these  depraved  propensities  will  need  no  watching  or 
checking,  because  they  will  never  arise.  All  being  then  thoroughly 
cleansed  within,  this  warfare  of  the  flesh  lusting  against  the  spirit,  and 
the  spirit  against  the  flesh,  which  occasions  so  much  pain  in  a  present 
life,  will  be  known  no  more.  It  will  continue,  however,  to  a  certain 
degree,  in  this  world;  but  the  more  freedom  from  it  that  any  one  at- 
tains in  this  world,  so  much  the  happier  will  he  be  in  himself,  and  so 
much  the  greater  evidence  will  he  have  that  he  is- a  genuine  servant  of 
God,  and  an  heir  of  eternal  glory.  It  is  both  the  duty  and  the  in- 
terest of  every  one  to  seek  for  the  highest  measures  of  inward  purity 
and  holiness. 

A  right  spirit  seems  to  denote  much  the  same  thing  as  a  clean 
heart ;  only,  there  may,  perhaps,  be  this  difference — the  clean  heart 
may  e'en^te  the  absence  of  evil  thoughts,  inclinations,  and  desires;  and 
the  right  spirit,  the  presence  of  those  which  are  holy,  good,  and  right. 
What  God  requires  of  us  is,  not  merely  a  negative  goodness — the  mere 
absence  of  evil,  but  the  presence  and  possession  of  that  which  is  right 
and  good.  The  first  thing  to  be  done,  no  doubt,  is,  to  cease  to  do  evil  ; 
but,  in  addition  to  this,  we  are  to  learn  to  do  well.  God  has  given  us 
active  powers,  and  these  powers  are  to  be  employed  in  that  which  is 
right.  The  spirit  and  temper  of  mind  is  to  be  rightly  disposed  to- 
wards God  and  towards  man,  predominantly  and  habitually.  God  is 
to  be  loved  supremely,  submitted  to  unreservedly,  and  trusted  in  en- 
tirely. His  law  is  to  be  loved,  his  service  is  to  be  loved ;  and  he  is  to 
be  delighted  in  as  the  portion  and  felicity  of  the  soul.  Mankind,  also, 
are  to  be  loved ;  and  a  spirit  of  kindness,  meekness,  candour,  charity, 


REV.  JAMES  SOMERVILLE,  D.D.  557 

mere}',  truth,  and  justice  towards  them,  is  continually  to  be  main- 
tained. A  right  spirit  consists  of  a  temper,  dispositions,  and  prin- 
ciples ruling  in  the  heart  to  promote  the  glory  of  God  and  the  hap- 
piness, present  and  eternal,  of  the  human  race. 

This,  then,  is  the  object  of  David's  prayer,  that  all  might  be  right 
within ;  and  he  knew,  that  as  out  of  the  heart  are  the  issues  of  life,  so, 
in  proportion  as  he  possessed  the  clean  heart  and  right  spirit,  all 
would  be  right  in  his  outward  conduct,  and  that  thus  he  would  be  en- 
abled to  glorify  God,  both  in  his  body  and  in  his  spirit,  both  in  his 
heart  and  by  his  life. 

II.  We  are  to  consider,  whose  work  it  is  to  bestow  the  clean  heart 
and  right  spirit.  It  is  evident  that  David  considered  it  as  the  work  of 
God,  else  why  did  he  pray  to  God  for  it  ?  Inexperienced  persons — 
persons  who  are  unacquainted  with  the  depths  of  depravity  in  the  heart, 
or  whose  views  of  religion  are  very  superficial,  think  it  an  easy  matter 
to  rectifj'  all  that  is  wrong  in  them.  They  imagine  that  they  them- 
selves are  quite  equal  to  the  work — that  the  strength  of  their  own  re- 
solutions, aided  by  the  means  which  they  have  in  their  power  to  use, 
can  accomplish  all  that  is  needful.  But  those  who  have  more  extensive 
self-acquaintance,  and  whose  views  of  religion  are  more  deep  and 
spiritual,  always  refer  this  work  to  God  ;  and  while  they  do  not  think 
themselves  warranted  to  sit  still  in  spiritual  sloth,  still  look  to  God  as 
he  who  alone  can  work  in  them  both  to  will  and  to  do  of  his  own  good 
pleasure.  Indeed,  the  greatness  of  the  work  evinces  it  to  be  of  God  and 
not  of  man.  "Can  the  Ethiopiati  change  his  skin, or  the  leopard  his  spots? 
then  may  ye  also  do  good  that  are  accustomed  to  do  evil."  To  change  the 
whole  bent  and  current  of  the  thoughts,  affections,  inclinations,  desires, 
motives,  and  principles ;  to  render  them  not  only  different  from,  but  often 
directly  contrary  to  what  they  were  before,  is  a  work  which  nothing 
less  than  Almighty  power  can  accomplish.  In  their  natural  corrupt 
state,  they  are  so  far  from  being  either  willing  or  able  to  do  this  for 
themselves,  that  they  will  not  believe  the  necessity  of  any  such  change 
they  are  utterly  averse  to  it,  and  struggle  to  the  utmost  of  their  power 
against  those  who  would  use  any  means  to  accomplish  it.  God,  there- 
fore, declares  it  to  be  his  own  work.  "Of  his  own  will  begat  he  us 
with  the  word  of  truth,  that  we  should  be  a  kind  of  first-fruit  of  his 
creatures."  "  It  is  God  who  worketli  in  us  both  to  will  and  to  do  of 
his  good  pleasure."  The  very  lowest  of  all  good  dispositions — the  dis- 
position to  attend  seriously  to  the  means  of  grace — is  ascribed  to  God. 
"  The  Lord  opened  the  heart  of  Lydia,  that  she  attended  to  the  things 
which  were  spoken  by  Paul."     Faith  is  expressly  styled  his  gift ;  Eph. 


558  TREE  CHURCH  PULPIT. 

ii.  8.  So  is  repentance  ;  Acts  xi.  18.  Love  to  God  and  to  man,  and 
all  the  happy  fruits  of  these  graces — joy,  peace,  long-suffering,  &c, 
are  the  fruits  and  work  of  the  Spirit,  Gal.  v.  22.  The  promises  of 
God,  also,  direct  them  to  look  to  him  as  the  great  agent  in  thi3  work. 
"  I  will  circumcise  their  heart,  and  the  heart  of  their  seed,  that  they 
may  love  the  Lord  their  God  with  all  their  heart  and  soul,  and  that 
they  may  live,''  Deut.  xxx.  6.  Again,  "  But  this  shall  be  the  covenant 
that  I  will  make  with  the  house  of  Israel :  After  those  days,  I  will 
put  my  law  in  their  inward  parts,  and  write  it  in  their  hearts, 
and  will  be  their  God,  and  they  shall  be  my  people."  Jer.  xxxi. 
33.  Again,  "  I  will  give  them  one  heart,  and  will  put  a  new 
spirit  within  them ;  and  I  will  take  away  the  hard  and  stony  heart 
out  of  them,  and  will  give  them  an  heart  of  flesh,  that  they  may 
fear  me,  and  keep  my  statutes,  and  walk  in  my  ordinances,''  Ezek.  xi. 
19.  God  desires  to  have  the  glory  of  all  his  works  of  creation,  pro- 
vidence, and  grace  ;  and  all  his  true  servants  are  willing  to  ascribe 
the  whole  glory  to  his  name  ;  "  Not  unto  us,  O  Lord,  not  unto  us,  but 
unto  thy  name  give  glory,  for  thy  mercy,  and  for  thy  truth's  sake.'' 

The  text  also  points  out  in  what  way  God  accomplishes  this  work. 
Two  expressions  are  used  to  denote  this — "  Create"  and  "  Renew." 
Both  these  expressions  are  frequently  used  in  Scripture;  and  they 
point  out  to  us  how  great  and  radical  a  change  it  is ;  and  also  intimate 
that  it  is  a  Divine  power  alone  which  can  accomplish  it.  "  We  are 
his  workmanship,  created  again,"  &c.,  Eph.  ii.  10  ;  "  Put  on  the  new 
man,  which  after  God  is  created  in  righteousness,"  &c,  Eph.  iv.  24; 
"  Be  renewed  in  the  spirit  of  your  mind/'  Eph.  iv.  23  ;  "  He  saved  us 
by  the  renewing  of  the  Holy  Ghost,"  Titus  iii.  5.  Not  that  we  are  to 
suppose  that  those  who  are  the  subjects  of  this  work  have  new  powers 
and  faculties  put  into  them  which  they  did  not  possess  before.  This  new 
creation,  or  renovation,  is  merely  a  changing  of  the  powers  and  faculties 
which  a  person  always  possessed  from  evil  to  good,  from  sin  to  holiness. 

For  instance,  every  person  possesses  the  power  of  the  will ;  but,  in 
the  exercise  of  this  power,  an  unrenewed  man  wills  to  neglect  God,  to 
neglect  his  own  soul,  to  neglect  duty,  and  to  live  under  the  dominion  of 
ungodliness  and  worldly  lusts.  His  will  is  quite  contrary  to  the  will  of 
God.  They  who  have  undergone  this  new  creation,  or,  more  properly, 
renovation,  exercise  their  will  in  a  quite  different  manner.  It  is  their 
will  to  seek  and  serve  God,  to  attend  to  their  own  souls,  to  abstain  from 
sin,  to  do  their  duty,  to  deny  ungodliness  and  worldly  lusts,  and  to  live 
soberly,  righteously,  and  godly.  Their  will,  so  far  as  it  is  renewed,  is 
conformed  in  all  things  to  the  will  of  God.  So  likewise  of  their  affec- 
tions. They  are  originally  placed  entirely  on  some  created  object. 
Every  unrenewed  man  loves  the  world,  or  the  things  that  are  in  the 


REV.  JAMES  SOMEfcVlLLE,  T>.  D.  559 

world,  in  one  shape  or  another.  He  delights  in  them  as  his  portion, 
and  has  an  aversion  to  objects  which  are  spiritual  and  divine.  But  in 
the  man  whose  heart  and  mind  are  renewed  after  the  imago  of  God,  tho 
affections  exercise  themselves  on  quite  different  objects.  God  is  loved 
with  all  the  heart.  God's  law  is  delighted  in.  Objects  spiritual  and 
divine  appear  amiable  and  excellent  ;  objects  earthly,  carnal,  and 
sensual,  appear  mean  and  contemptible  ;  the  affections  are  taken  away 
from  those  objects  on  which  they  were  formerly  placed,  and  are  set  on 
those  things  which  are  above.  So  with  regard  to  all  the  powers  ;  they 
remain  the  same  as  to  their  substance,  but  the  exercise  of  them  is  quite 
different.  In  this  respect  all  old  things  are  done  away,  and  all  things 
become  new.  The  hopes,  fears,  joys,  griefs,  desires,  and  aversions  of 
mankind  are  all  exercised  on  different  objects,  and  in  a  different  man- 
ner from  what  they  were  before. 

There  are  two  points  to  be  considered  in  this  work  ;  1st,  Its  begin- 
ning ;  2dly,  Its  progress.  With  regard  to  its  beginning,  it  is  entirely 
of  God.  It  is  God  who,  by  his  mighty  power,  gives  the  whole  heart  and 
mind  a  new  bias.  But,  though  it  is  his  power  which  accomplishes  this 
new  creation  and  renovation,  his  power  is  exerted  in  the  use  of  certain 
means,  especially  the  word  of  the  truth  of  the  gospel.  "Of  his  own 
will  begat  he  us,  with  the  word  of  truth,''  James  i.  13.  "  The  law  of 
the  Lord  is  perfect,  converting  the  soul.  The  commandment  of  the  Lord 
is  pure,  enlightening  the  eyes,"  Ps.  xix.  But  though  his  Word  be  the 
means  which  he  uses,  we  are  not  to  imagine  that  it  is  sufficient  to  effect 
such  a  change  by  its  own  power.  "  Paul  may  plant,  and  Apollos  may 
water,  but  God  alone  giveth  the  increase  :  so  then  neither  is  he  that 
planteth  any  thing,  neither  he  that  watereth  :  but  God  that  giveth  the 
increase,"  1  Cor.  iii.  6,  7. 

With  regard  to  the  progress  of  the  work,  it  is  also  dependent  on  the 
power  of  God.  As  some  have  considered  the  preservation  of  the  mate- 
rial world  as  a  continued  creation,  so  may  we  consider  the  preservation 
of  these  spiritual  qualities  in  the  soul.  As  in  the  natural  world  he  up- 
holds all  things  by  the  word  of  his  power,  and  as  in  him  we  live,  and 
move,  and  breathe,  and  have  our  being,  so  it  is  also  in  the  kingdom  of 
grace.  Of  him,  and  to  him,  and  through  him  are  all  things,  to  whom 
be  glory  for  ever  and  ever.  "  We  are  God's  husbandry,  we  are  God's 
building."  In  this  also  he  uses  means,  and  these  means  are  his  Word 
and  his  providence,  enlightening,  convincing,  influencing,  and  stirring 
up  to  labour  with  all  diligence,  and  to  watch  with  all  care,  that  sin  may 
be  mortified,  and  every  holy  and  right  disposition  confirmed  and 
strengthened.  As  he  causes  the  corn  to  spring  up  and  to  grow,  first  the 
blade,  then  the  ear,  then  the  full  corn  in  tho  ear,  by  the  influences  of  the 
sun  and  rain  as  secondary  causes,  but  as  truly  by  his  own  power  as  if  he 


560  FREE  CHURCH  PULPIT. 

used  no  secondary  causes,  so  it  is  also  in  the  beginning  and  progress  of 
the  Christian  life. 

III.  What  is  to  be  done  by  us  to  obtain  this  new  heart  and  right 
spirit?  This  subject  has  been  the  occasion  of  much  controversy,  and 
wide  are  the  difference ~  of  opinion  as  to  what  is  our  part  and  what  is 
God's  part  in  this  work.  V>Te  shall  endeavour  to  treat  it  as  much  as 
possible  in  a  practical  manner,  and,  in  doing  so,  shall  divide  mankind 
into  two  different  classes,  and  consider  what  is  to  be  done  by  each. 

The  first  class  consists  of  those  who  have  no  sense  of  their  need  of  a 
clean  heart,  and  no  desire  to  obtain  it.  It  is  an  idle  question  what  such 
persons  can  do,  or  whether  they  can  do  anything  at  all  in  this  work ; 
for,  while  they  continue  in  this  state  of  mind,  it  is  manifest  that  they 
will  do  nothing.  Are  they  then  to  be  left  in  a  hopeless  state,  without 
any  means  being  used  for  their  conversion  ?  By  no  means.  But  all  the 
means  which  are  used  must  be  used  by  others.  Their  ministers,  their 
friends,  their  Christian  neighbours,  must  labour  by  instruction,  by  ex- 
ample, and  by  prayer,  to  bring  them  to  a  sense  of  their  depravity  and 
guilt,  and  of  the  necessity  of  a  clean  heart  and  right  spirit.  These  are  the 
means  which  God  usually  blesses  for  this  end  ;  but  if  these  fail,  the  case 
appears  hopeless  as  far  as  mere  human  means  are  concerned  :  for  what- 
ever they  might  do  for  themselves  in  the  way  of  reading,  praying,  hear- 
ing, and  meditating,  we  are  sure  they  will  do  nothing,  while  they  have 
no  sense  of  their  need  of  a  new  heart,  and  no  desire  to  obtain  it.  As  far 
as  means  are  concerned,  the  salvation  of  these  persons  depends  on 
others,  and  this  should  be  a  powerful  motive  with  all  who  have  any  re- 
gard for  the  glory  of  God,  and  for  the  good  of  immortal  souls,  to  be  un- 
wearied in  their  endeavours  to  bring  blind,  careless  sinners  to  a  sense 
of  their  unhappy  state. 

But  there  is  another  class  whose  case  deserves  most  serious  considera- 
tion, that  is,  those  who  are  sensible  of  their  need  of  a  new  heart,  and 
who  are  earnestly  desirous  to  obtain  it.  This  is  a  most  interesting 
case,  and  deserves  the  utmost  attention.  Though  it  is  often  a  distress- 
ing, yet  it  may  be  considered  as  a  very  hopeful  case.  It  is  evident  that 
the  power  and  grace  of  God  have  been  at  work  with  them,  so  far  as  to 
enlighten  them  to  see  the  necessity  of  a  clean  heart  and  a  right  spirit, 
and  to  give  them  an  earnest  desire  to  obtain  it.  This  is  of  God,  for 
they  do  not  possess  it  by  nature,  and  they  could  not  give  it  to  them- 
selves. It  is  God's  method  of  bestowing  it,  first  to  give  a  deep  sense  of 
its  importance  and  necessity,  and  an  earnest  desire  to  obtain  it,  and, 
when  this  is  accomplished,  a  most  important  step  is  gained  on  the  cor- 
rupt mind.  The  desire  of  the  new  heart  may  not  be  the  new  heart  in 
the  fullest  sense,  but  it  is  certainly  quite  a  new  state  compared  with  the 


REV.  JAMES  SOMERVILLE,  J).  B.  561 

state  of  those  who  have  not  the  least  sense  of  their  need  of  this,  nor  de- 
sire to  obtain  it.     It  is  also  a  very  important  step  in  this  point  of  view, 
that  beina  from  God,  it  is  a  proof  of  God's  concern  about  that  person — a 
proof  that  God  has  not  left  him  to  a  reprobate  mind,  to  walk  on  in 
darkness  till  he  perish  in  destruction.      It  may  also  give  some  ground  to 
hope,  that  he  who  has  thus  begun  a  good  work  will  also  finish  it.     But 
what  we  would  chiefly  remark  at  present  is,  that  this  desire  of  a  new 
heart  is  important,  because  it  brings  a  person  into  that  state  in  which 
he  can  do  something  for  himself.     In  bringing  a  person  to  a  sense  of  the 
need  of  a  new  heart,  and  a  desire  after  it,  the  whole  must  be  by  the 
power  of  God  through  the  means  of  others  ;  but  when  a  man  has  been 
brought  thus  far,  he  is  to  be  carried  forward  by  the  same  power  of  God, 
but  in  a  great  measure  through  the  instrumentality  of  himself.     This 
doctrine   of  man's   working  out  his  own  salvation  has  been   greatly 
abused,  to  the  diminution  of  the  grace  of  God,  and  to  the  exciting  of 
pride  and  self-importance  in  man.     But,  though  it  has  been  abused  by 
being  carried  so  far  on  one  side,  we  must  beware  of  committing  the 
same  fault  by  carrying  it  too  far  on  the  other,  but  declare  the  truth  dis- 
tinctly as  it  appears  in  Scripture,  and  is  found  agreeing  with  the  expe- 
rience of  God's  faithful  servants.     It  appears,  then,  that  nothing  can  be 
done  in  any  stage  of  the  work  but  by  the  grace  and  power  of  God  ;  but 
it  equally  appears  that,  in  certain  stages  of  the  work,  our  own  powers  are 
all  to  be  exercised,  or  we  have  no  reason  to  expect  the  grace  and  power 
of  God.     Thus,  when  our  Saviour  declares  that  without  him  we  can  do 
nothing,  he  directs  us  at  the  same  time  "  to  abide  in  him.''     This  is  our 
part  in  the  carrying  on  of  the  business  in  which  we  are  to  labour.     The 
apostle  Paul  also,  when  he  declares  that  it  is  God  who  worketh  in  him 
both  to  will  and  to  do  of  his  good  pleasure,  directs  us  to  "  work  out  our 
own  salvation  with  fear  and  trembling."    It  is  a  great  and  radical  error 
to  teach  mankind  to  depend  on  their  own  exertions,  and  to  overlook  the 
power  and  grace  of  God ;  but  it  is  no  less  an  error  to  lead  them  to  live 
in  a  state  of  negligence  and  inactivity,  passively  waiting  forthat  power  and 
grace,  and  not  doing  what  God  has  empowered  and  required  them  to  do. 
We  return,  then,  to  the  question,  What  is  to  be  done  by  those  who 
are  really  desirous  to  obtain  a  clean  heart  and  a  right  spirit  ?     To  this 
we  answer,  that  the  chief  thing  they  have  to  do  is,  to  follow  the  Psal- 
mist's example,  and  to  pray  to  God  to  give  it  to  them.     Under  the  se- 
cond head  of  discourse  we  shewed  that  it  is  the  work  of  God, — the  effect 
of  his  creating,  renewing  power  ;  and,  if  this  be  the  case,  then  that 
which  a  person  in  this  situation  has  chiefly  to  do  is,  to  apply  to  God 
with  earnestness  and  perseverance  to  obtain  it.     God  is  a  free  agent, 
who  doth  whatever  he  pleaseth,  and  over  whom  we  have  no  compulsory 
power.    "The  wind  bloweth  where  it  listeth,"  uncontrollable  by  men,  so 


562  FREE  CHURCH  PULPIT. 

also  is  the  way  of  Ins  Spirit.  All,  therefore,  that  we  can  do,  is  humbly 
to  implore  him  that  he  will  be  pleased  to  give  us  his  Spirit  to  renew  us 
after  his  own  image. 

But  it  may  be  asked,  what  prospect  of  success  is  there  in  doing  this  ? 
In  answer  to  this,  we  would  remind  the  humble  inquirer  of  the  divine 
command,  the  divine  promise  and  faithfulness.  It  is  God's  command  ; 
"  For  all  these  things  will  I  be  inquired  at  by  the  house  of  Israel."  It 
is  his  promise,  that  none  shall  seek  his  face  in  vain.  It  is  his  command 
and  promise  united,  "  Ask  and  ye  shall  receive,  seek  and  ye  shall  find, 
knock  and  it  shall  be  opened,"  and  faithful  is  he  who  hath  promised. 
It  is  true,  indeed,  that  mankind  do  pray  for  blessings  which  they  do  not 
receive,  but  that  is  either  owing  to  them  not  asking  right  objects,  or  not 
asking  in  a  right  manner.  So  says  the  apostle  James,  "  Ye  ask  and  re- 
ceive not,  because  ye  ask  amiss,  that  ye  may  consume  it  on  your  lusts." 
Now,  if  men  ask  wrong  objects,  or  for  wrong  ends,  we  are  not  to  expect 
that  God  will  hear  them ;  but  a  clean  heart  and  a  right  spirit  is  the 
Tightest  of  all  the  objects  we  can  pray  for — the  most  important  and  ne- 
cessary both  for  the  glory  of  God  and  for  our  happiness  ;  and  it  can 
scarcely  happen  that  any  person  can  ask  that  blessing  from  wrong  mo- 
tives or  for  wrong  ends.  If  there  be  any  blessing  whatever  that  we  may 
be  assured  God  will  give,  we  may  depend  upon  his  giving  the  clean 
heart  and  right  spirit  to  those  who  ask  him.  The  desire  which  he  has 
given  them  of  obtaining  that  blessing  is  so  far  a  pledge  that  he  will  give 
it  if  they  persevere  in  seeking.  This  desire  after  it,  is  part  of  that  pre- 
paration of  the  heart  which  cometh  from  him  ;  and  when  he  thus  pre- 
pares the  hearts  of  any  to  seek  his  face,  then  is  the  time  for  him  to  in- 
cline his  ear  and  hear. 

But  farther,  the  person  who  desires  the  right  heart  and  clean  spirit, 
in  doing  that  part  of  the  work  which  is  incumbent  on  him,  has  to  use 
all  possible  diligence,  by  meditation,  reading,  and  hearing  divine  truth, 
and  earnest  prayer,  that  his  sense  of  the  necessity  of  a  new  heart,  and 
his  desire  after  it,  may  not  decay.  He  should  study  to  see  more  clearly 
the  beauty  and  excellence  of  holiness,  the  evil  and  deformity  of  sin,  and 
the  absolute  necessity  of  being  conformed  to  the  divine  image,  in  order 
to  his  being  admitted  into  the  presence  of  God  and  enjoying  him  in 
glory.  And  having  his  mind  deeply  impressed  with  these  things,  he 
should  pray  earnestly,  with  all  prayer  and  supplication,  and  watch  there- 
unto with  all  perseverance,  waiting  on  God  as  the  God  and  Father  of 
our  Lord  Jesus  Christ,  and  as  the  God  of  mercy  through  Christ,  plead- 
ing his  mercy  and  unmerited  grace  in  Christ  Jesus,  and  looking  to  this 
as  the  only  ground  of  his  hope  ;  and  at  the  same  time  using,  with  the 
utmost  diligence,  all  the  means  of  God's  appointment,  and  holding  on  in 
this  course,  he  will  not  be  finally  disappointed. 


(     563 


SERMON     C  X  X  V  I. 

THE  SINNER  MARRIED  TO  THE  LAW THE  BELIEVER  MARRIED  TO  THE  LORD. 

BY  THE  REV.  JOHN  LYON,  BROUGHTY  FERRY. 

*'  Wherefore,  my  brethren,  ye  also  are  become  dead  to  the  law  by  the  body  of  Christ ;  that 
ye  should  be  married  to  another,  even  to  him  who  is  raised  from  the  dead,  that  we  should 
bringlforth  fruit  unto  God." — Romans  vii.  i. 

In  addressing  the  believers  at  Rome  in  this  and  the  preceding  verses 
of  the  chapter,  the  apostle  speaks  of  a  first  and  second  marriage.  He 
represents  the  law  as  the  believer's  first  husband,  and  Jesus  as  his  se- 
cond. The  first  marriage,  he  says,  must  be  dissolved  before  the  second 
can  be  contracted,  and  the  second  must  be  contracted  before  fruit  can  be 
brought  forth  to  God.  The  truths  of  the  passage  may  be  stated  in  a 
series  of  propositions  as  follows  : — 

I.  The  believer  was  at  one  time  married  to  the  law. 

II.  The  believer  is  now  married  to  the  Lord. 

III.  Before  a  person  can  be  married  to  the  Lord,  his  marriage  with 
the  law  must  be  dissolved. 

IV.  It  is  only  when  the  first  marriage  is  dissolved,  and  the  second 
Contracted,  that  fruit  is  broxujht  forth  unto  God. 

On  these  truths,  let  us  meditate  for  a  time  ;  and  may  God  grant  us 
his  blessing,  so  that,  whether  married  to  the  law  or  married  to  the  Lord, 
we  may  be  profited. 

I.  Let  me  first  direct  your  attention  to  the  truth,  that  the  sinner,  be- 
fore believing,  is  married  to  the  law.  This  is  implied  in  the  text,  and 
assumed  in  the  illustration  which  the  apostle  is  here  pursuing.  His 
language  plainly  intimates,  that  the  unbelieving  sinner  is  married  to  the 
law.  "  Wherefore,  my  brethren,  ye  are  become  dead  to  the  law  by  the 
body  of  Christ,  that  ye  should  be  married  to  another." 

In  addressing  you  on  this  part  of  the  subject,  I  shall  endeavour  to  de- 
scribe the  nature  of  this  marriage. 

(1.)  Notice,  then,  in  the  outset,  that  this  marriage,  like  every  other, 
involves  certain  obligations — obligations  that  correspond  to  those  that 
grow  out  of  the  conjugal  relation.  The  duties  of  a  married  pair  are 
stated  by  the  apostle  in  a  few  words.     The  husband,  he  informs  us,  is 


564  FREE  CHURCH  PULPIT. 

the  head  of  the  -wife,  as  Christ  is  the  head  of  the  Church,  and  his  duty 
is  to  live  with  her,  provide  for  her,  and  love  her  as  Christ  loved  the 
Church.  The  wife's  duty,  on  the  other  hand,  is  to  be  subject  to  her 
husband  in  all  things,  consulting  his  will,  and  acting  faithfully  for  his 
interests.  "  Wives,  submit  yourselves  unto  your  own  husbands  as  unto 
the  Lord,  for  the  husband  is  the  head  of  the  wife,  as  Christ  is  head  of 
the  Church.  Therefore,  as  the  Church  is  subject  to  Christ,  so  let  the 
wives  be  to  their  own  husbands  in  every  thing."  If  the  law,  then,  be 
the  sinner's  husband,  the  sinner  is  bound,  by  Divine  authority,  to  be 
subject  to  this  husband  in  all  things.  We  may  say  to  sinners,  in  the 
language  of  the  apostle,  "  Submit  yourselves  unto  your  own  husband  as 
unto  the  Lord."  This  is  your  duty,  and  it  is  also  your  interest.  The 
ten  rules  of  your  husband's  house  are  equitable  and  good,  tending  as 
much  to  promote  your  own  happiness  as  his  honour.  In  observing  them, 
you  are  not  only  discharging  a  duty,  but  enjoying  a  privilege. 

(2.)  But  another  circumstance  worthy  of  notice  is,  that  this  marriage 
is  of  the  Lord.  In  the  strictest  sense  of  the  words,  God  has  joined 
the  parties  together ;  the  marriage  was  made  in  heaven.  As  soon  as  he 
is  born,  the  sinner  is  espoused  to  the  law,  yea,  before  he  is  born  or  able 
to  give  his  consent.  "  But  is  this  fair,"  you  will  say,  '■  that  the  sinner 
should  be  married  without  his  consent,  and  to  a  partner  for  whom  he  has 
no  love."  In  this  case,  I  answer,  it  is  perfectly  fair ;  for  the  potter 
has  perfect  power  over  the  clay  to  fashion  it  into  whatever  form  or  for 
whatever  use  he  pleases.  There  is  nothing  unfair  in  placing  a  sinner 
under  a  constitution  which  is  perfectly  good,  and  that,  too,  without  ask- 
ing his  consent.  God  has  certainly  a  good  right  to  dispose  of  his  crea- 
tures after  they  are  made.  If  he  has  not  a  right  to  do  this  without  their 
consent,  he  has  not  a  right  to  create  them  at  all  without  their  consent. 
But  to  say  so  is  not  only  most  wicked,  but  most  absurd.  It  is  just  as 
fair  for  God  to  marry  the  sinner  to  the  law  without  his  consent  as  to 
bring  him  into  existence  without  his  consent. 

But,  in  one  sense,  the  sinner  has  consented  to  the  union.  While  our 
first  parents  were  yet  in  Paradise,  and  in  a  state  of  innocence,  they  con- 
sented for  themselves  and  their  offspring  to  be  married  to  the  law.  The 
whole  human  family  existed  in  the  persons  of  Adam  and  Eve  when  God 
made  the  covenant  with  them,  and  when  they  consented  to  that  cove- 
nant, their  whole  family  consented  with  them  and  in  them  ;  so  that  the 
marriage  after  all  is  not  consummated  without  the  consent  of  parties. 
But  you  say  this  again  is  unfair,  that  the  parents  should  consent  for  the 
children.  I  reply,  as  before,  it  is  the  Divine  arrangement,  and  is  per- 
fectly fair.  Were  you  yourselves  present  with  Adam  and  Eve  when  the 
covenant  was  made  with  them,  say,  would  you  or  would  you  not  consent 


REV.  JOHN  LYON.  565 

along  with  them  to  be  placed  under  this  covenant?  You  could  not  re- 
fuse and  be  innocent.  Well,  can  it  be  wrong  for  them  to  have  done  that 
for  you  in  your  absence  which  it  would  certainly  be  your  duty  to  do  for 
yourself  were  you  present  ?  Certainly  not.  There  was  nothing  wrong 
in  our  first  parents  consenting  for  themselves  and  their  offspring  to  be 
under  the  covenant  of  works — ill  other  words,  to  be  united  to  the  law  : 
and,  had  they  acted  faithfully,  no  objection  against  the  arrangement  had 
ever  been  heard  of.  It  would  have  been  extolled  as  full  of  benevolence, 
and  wisdom,  and  goodness.  Their  error  consisted  not  in  consenting  to 
the  covenant  for  themselves  and  their  children,  but  in  violating  the  co- 
venant to  which  they  had  consented. 

(3.)  But  the  chief  reason  why  so  many  objections  are  made  against  this 
marriage  is,  that  it  is  an  unhappy  marriage.     In  the  case  of  unhappy 
marriages,  it  is  commonly  remarked,  perhaps  truly,  that  there  is  fault 
on  both  sides.     Can  this  be  said  of  the  marriage  now  referred  to  ?     It 
cannot ;  for  in  this  case,  the  fault  is  all  on  one  side.     The  husband  is  to 
blame  in  nothing,  for  he  is  uniformly  holy,  just,  and  good.     His  de- 
mands are,  iudeed,  most  strict,  but  they  are  most  reasonable  and  wise, 
His  character  is  the  very  transcript  of  the  Divine  character  ;  he  is  the 
very  image  of  the  Son  of  God.     The  spouse  that  faithfully  does  his  will 
is  sure  of  perfect  happiness  and  peace.     But  if  be  be  once  offended,  woe 
then,  to  the  offender.     He  will  never  again  speak  a  kind  word — he  will 
wear  a  perpetual  frown  upon  his  brow — he  will  no  more  address  the  of- 
fender except  in  threatening  and  wrathful  tones.    Now,  you  will  observe 
that  the  spouse  has  offended,  yea,  offended  a  thousand  times  over.     She 
has  violated  his  commands  again  and  again — she  has  done  soiu  the  face 
of  frowns  and  threatenings,  and  hence  all  the  miseries  of  the  marriage. 
You  perceive,  then,   that  the  sinner's  connection  with  the  law  is  a 
dreadful  one.     Once  oll'ended,  this  husband  will  never  again  be  recon- 
ciled.    If  it  were  possible  by  the  discharge  of  duties  for  the  future,  or 
by  the  cherishing  of  sorrow  for  the  past- — if  by  any  means  it  were  pos- 
sible to  pacify  his  anger,  and  secure  his  forgiveness,  the  case  were  not 
so  fearful.     But  it  is  impossible — once  offended  he  is  offended  always  ;  he 
will  not  forget,  and  he  will  not  forgive  a  single  fault.      Plead  what  you 
will  he  remains   inflexible,  unchanged.      Suppose  you  expostulate  with 
him,  and  say,  "  I  wish  to  do  thy  will,"  he  will  reply,  ''speak  not  of 
wishes,  but  do  it,  do  it."     "  But  I  have  done  it  in  almost  every  particu- 
lar, may  I  not  be  restored  to  favour  V     2\o.     It  is  not  enough  that  my 
will  be  almost  done,  it  must  be  altogether  done.      "  But  I   am  sorry  for 
the  past,  and  mean  to  reform,  and  not  to  transgress  any  more."     You 
may  be  sorrowful,  and  you  may  reform,  but  I  pa}'  no  regard  to  sorrows 
or  to  reformation.     You  have  already  proved  unfaithful  to  my  interests, 
No.  152. — Sek.  124.  vol.  in. 


566  FREE  CHURCH  PULPIT, 

and  it  matters  not  now  what  you  do,  you  cannot  repair  the  injury  you 
have  done.  "  But  may  I  not  be  forgiven,  and  I  shall  do  better  in  time  to 
come  ?"  No,  you  may  not  be  forgiven — there  is  no  forgiveness  in  my  na- 
ture— I  have  said,  and  I  will  abide  by  it,  the  soul  that  sinneth  it  shall  die. 

(4.)  But  such  an  unhappy  marriage,  it  is  said,  were  well  dissolved. 
The  parties  were  better  asunder  than  united,  seeing  matters  are  as 
have  been  described.  This  may  be  true,  but  the  marriage  is  not  easily 
dissolved.  It  is  always  a  difficult  thing  to  break  a  marriage  that  is 
legally  formed.  It  is  especially  so  in  the  case  before  us.  In  ordinary 
cases  the  Avife  may  desert  her  husband,  or  obtain  a  separation  by  means 
of  a  divorce.  But  desertion  or  divorce  is  impossible  in  this  case.  You 
cannot  by  any  contrivance  escape  from  your  husband,  or  cut  the  connec- 
tion that  binds  you  together.  That  connection,  Ave  have  seen,  was  ap- 
pointed by  the  Divine  mind  :  it  was  formed  by  God  himself.  What 
therefore  God  has  joined  together,  man  must  not  put  asunder.  He  can- 
not— he  dare  not. 

No.  The  husband,  though  deeply  injured,  will  not  consent  to  a  separa- 
tion. You  may  disregard  his  will,  and  treat  his  commands  with  indif- 
ference, or  even  with  contempt.  You  may  become  so  depraved  as  almost 
to  forget  that  he  has  any  claim  upon  you.  But  he  will  follow  you  still, 
and  assert  his  right  to  you  as  long  as  you  live.  There  is  one  way  of 
escape  which  you  may  adopt,  and  only  one — the  way  pointed  at  in  the 
text,  namely,  to  get  married  to  him  that  was  raised  from  the  dead. 
Once  united  to  Jesus,  you  are  safe,  and  the  law  is  satisfied.  Your  second 
husband  will  give  ample  satisfaction  to  your  first.  He  will  vindicate 
the  honour  of  the  law,  take  all  your  responsibilities  on  himself,  and  deli- 
ver you  from  all  the  miseries  that  have  rendered  life  a  burden,  as  well  as 
from  those  that  you  may  have  in  prospect.  Christ  saves  not  only  from 
temporal  fears,  but  also  from  the  fears  of  a  dark  and  lowering  eternity. 
But  the  desirableness  of  union  to  Jesus  will  more  fully  appear  as  I  go  on 
to  speak  on  the  second  general  truth  proposed,  viz. 

II.  The  believer  is  married  to  the  Lord.  "  Wherefore,  my  brethren, 
ye  also  are  become  dead  to  the  law  by  the  body  of  Christ,  that  ye  should 
be  married  to  another,  even  to  him  who  is  raised  from  the  dead,  that  we 
should  bring  forth  fruit  unto  God.''  Christ  receiveth  sinners  that  feel 
wretched  under  the  law,  and  espouseth  them  to  himself  for  ever.  If  you 
consent  to  have  Jesus  as  your  husband  and  head ;  if  j-ou  give  him  your 
hand  and  your  heart  in  it,  then  you  are  his  from  that  moment,  you  are 
married  to  the  Lord.  In  treating  this  part  of  the  subject,  I  shall  follow 
the  method  I  have  already  adopted,  and  give  a  short  description  of  the 
second  marriage  as  I  have  done  of  the  first. 


REV.  JOHN  LYON.  567 

(1.)  Of  the  second  marriage  you  may  notice  just  as  of  the  first,  that  it 
involves  certain  obligation*.  The  spouse  is  hound  just  as  hefore  to  he 
suhject  to  her  husband  in  all  things,  to  consult  his  will,  and  act  faith- 
fully for  his  interests.  The  husband  is  different,  but  there  is  no  dif- 
ference as  regards  her  obligation  to  be  subject  to  her  husband.  That 
obligation  is  still  the  same,  and  the  rules  of  the  house  by  which  her  con- 
duct is  to  be  regulated  are  still  the  same.  The  identical  regulations 
of  the  first  husband  are  found  word  for  word  in  the  house  of  the  second. 
"  If  ye  love  me,''  saith  Christ,  pointing  to  these  regulations,  "  keep  my 
commandments."  "  He  that  hath  my  commandments  and  keepeth  them, 
he  it  is  that  loveth  me.'' 

(2.)  But  again,  you  may  notice  that  this  marriage,  just  like  the  former, 
is  of  the  Lord,  though  it  is  never  consummated  without  the  consent  of 
parties.  The  believer  is  espoused  to  Christ  before  he  is  born,  but  the 
marriage  is  not  completed  until  consent  is  given  freely  and  cordially. 
Freely  I  say  and  cordially,  for  there  must  be  no  equivocation  in  the 
matter,  no  mental  reservation  whatever.  You  must  really  and  heartily 
consent  to  be  Christ's  on  his  own  terms,  or  the  marriage  cannot  go  on. 

But  mark  the  wonders  of  Christ's  love  !  In  order  to  bring  sinners  to 
consent,  he  has  instituted  a  variety  of  means.  He  has  provided  the 
Spirit  to  operate  on  their  hearts,  and  make  them  willing  in  the  day  of 
his  power.  He  has  also  provided  means  of  an  external  kind  :  he  has 
instituted  the  Christian  ministry  for  the  express  purpose  of  bringing  the 
matter  before  the  attention  of  sinners,  and  urging  them,  in  God's  name, 
to  give  their  consent  to  his  proposals.  Like  Abraham's  servant,  every 
man  in  the  ministry  is  bound  to  go  to  the  intended  bride  and  tell  her  of 
the  riches  and  honours  of  his  master's  son,  in  order  to  gain  her  consent. 
Like  Eliezer,  he  is  to  address  himself  to  the  God  that  is  above,  praying 
for  success  as  if  every  thing  depended  on  his  prayers  ;  while  at  the  same 
time  he  is  to  urge  the  matter  on  the  attention  of  the  bride  as  earnestly 
and  faithfully  as  if  all  depended  on  his  negotiations  with  her. 

Now,  then,  we  are  ambassadors  for  Christ,  we  are,  like  Eliezer,  sent 
out  by  our  master  to  speak  in  his  name,  and  act  for  his  interests ;  and, 
like  him,  we  would  press  you  to  come  to  a  decision  without  further 
delay.  "  Now,  if  you  will  deal  kindly  and  truly  with  my  master,  tell 
me,  and  if  not,  tell  me,  that  I  may  turn  to  the  right  hand  or  to  the 
left."'  My  master  has  sent  me  forth  to  solicit  sinners  to  give  their 
hearts  to  Jesus.  I  am  laid  under  solemn  obligation  to  discharge  this 
duty  with  earnestness  and  fidelity ;  and  therefore  I  ask  in  his  name,  are 
you  willing  to  acquiesce  in  his  proposals  ?  are  you  willing  to  be  deliver- 
ed from  the  bondage  of  the  law,  and  to  be  united  to  the  Son  of  God  ? 
Do  you  give  your  heart's  consent  to  be  Christ's  on  his  own  terms  ?  "  Now 


5H8  FREE  CHURCH  PULPIT. 

if  ye  will  deal  kindly  ami  truly  with  my  master,  tell  me,  and  if  not,  tell 
me,  that  I  may  turn  to  the  right  hand  or  to  the  left."  Awakened,  restless 
soul,  wilt  thou  go  with  this  man— wilt  thou  consent  to  be  Christ's? 

(3.)  But  to  show  you  the  wisdom  of  what  I  now  advise,  I  go  on  to 
observe,  that  this  second  marriage  is  a  happy  marriage.  It  is  as  happy 
as  the  other  is  miserable.  That  which  makes  it  so  happy  is,  that  it  is 
a  marriage  with  the  Lord.  The  believing  sinner  is  so  closely  united  to 
Jesus,  that  he  is  one  spirit,  and  one  flesh  with  him — a  member  of  his 
body,  of  his  flesh,  and  of  his  bones,  &c.  Now,  Christ  loves  that  sinner  a3 
he  loves  himself;  he  regards  him  as  part  of  himself;  "and  no  man  ever 
yet  hated  his  own  flesh,  but  nourisheth  and  cherisheth  it.''  Now  what 
more  could  any  human  being  desire  ?  In  having  Christ,  you  have  all 
things.  You  have  pardon  of  sin,  freedom  from  condemnation,  strength 
for  duty,  support  amid  trials,  and  a  title  to  everlasting  glory.  As 
Elkanah  said  to  his  disconsolate  spouse,  so  Christ  says  to  his  — "  Am  not 
I  better  to  thee  than  ten  sons  V  Thou  art  grieving  after  this  and  that, 
as  if  thou  hadst  not  a  better  portion.  Am  not  I  myself  better  to  thee 
than  all  these  though  they  were  thine  ?  Is  not  my  righteousness  suf- 
ficient to  cover  thee — my  spirit  to  sanctify — my  arm  to  save? 

(4.)  But,  to  crown  the  whole,  this  marriage  with  Jesus  Christ  is  one 
that  can  never  be  dissolved.  The  connection  with  the  law  cannot  easily 
be  broken,  but  this  connection  cannot  be  broken  at  all.  Whom  Christ 
espouses,  he  espouses  for  ever.  He  never  loses  his  aifection,  and  his 
covenant  can  never  fail.  If  he  is  once  thy  husband,  then  "  the  moun- 
tains shall  depart,  and  the  hills  be  removed ;  but  my  kindness  shall  not 
depart  from  thee,  neither  shall  the  covenant  of  my  peace  be  removed, 
saith  the  Lord,  that  hath  mercy  on  thee." 

May  the  spouse  then  do  as  she  pleases,  since  the  covenant  cannot  fail, 
or  Christ's  love  change  ?  No  ;  it  does  not  follow  that  she  may, 
though  this  is  the  wicked  inference  that  some  deduce  from  the  doctrine. 
Does  a  woman  feel  encouraged  to  insult  her  husband,  because  she  know3 
he  will  not  proceed  to  the  extreme  measure  of  putting  her  away  ?  I 
suppose  not.  She  knows  he  has  various  ways  of  expressing  his  displea- 
sure, though  he  does  not  insist  on  a  separation.  The  want  of  his  love, 
the  frown  on  his  face,  will  be  felt  by  an  affectionate  woman  to  be  dread- 
ful enough,  without  anything  else.  So  here — the  spouse  of  Jesus  Christ 
is  never  encouraged  to  transgress,  because  she  knows  Christ  abides  faith- 
ful. As  the  husband  has  various  ways  of  expressing  his  disapproba- 
tion, without  putting  away  his  wife,  so  has  Christ  ;  and  he  will  take 
care  that  the  person  who  is  encouraged  to  sin  because  of  the  stability  of 
his  covenant,  and  the  faithfulness  of  his  love,  will  be  made  soon  and 
sore  to  rue  his  presumption.     And  yet  Christ  will  see  to  it  that  all  who 


REV.  JOHN  LYON  509 

are  married  to  him  shall  eventually  be  safe.  On  the  great  clay  when 
the  marriage  is  to  be  publicly  celebrated  in  the  heavenly  kingdom, 
Christ  shall  see  to  it  that  all  arc  there  for  whom  he  died,  and  to  whom 
he  was  united.  "Were  even  one  absent  on  that  day  —  one  whom  the 
angels  had  in  their  haste  overlooked  or  forgotten,  as  they  gathered  the 
elect  from  the  four  winds  of  heaven,  Christ  would  not  be  satisfied  in 
the  absence  of  that  one.  He  would  descend  again  from  the  throne  of 
his  glory,  and  ransack  the  whole  creation  in  search  of  this  absent  soul, 
and  the  joys  of  the  marriage-day  would  be  suspended  until  that  soul  was 
found.  Christ  has  done  too  much  for  his  Church  to  suffer  any  of  her 
members  to  perish. 

Now,  seeing  these  things  are  so,  it  is  the  interest  of  all  to  be  united 
to  the  Lord  Jesus,  and  it  should  be  their  concern.  Looking,  on  the 
one  hand,  at  the  miseries  of  the  first  marriage  here  and  hereafter ; 
and,  on  the  other,  at  the  immunities  and  blessedness  of  the  second 
marriage,  which  not  only  leads  to  happiness  and  peace  in  this  world, 
but  to  everlasting  glory  in  the  world  to  come,  every  sinner  must  see 
that  a  change  is  not  only  desirable,  but  necessary.  He  should  make  it 
his  supreme  concern  to  make  a  transition  from  the  one  state  to  the 
other — to  have  his  connection  with  the  law  severed,  and  to  be  in  union 
with  the  Lord.  But  how  is  this  transition  to  be  made  ?  What  is  ne- 
cessary in  order  to  be  married  to  the  Lord?  In  answering  this  ques- 
tion, I  proceed  to  the  next  head  of  discourse,  and  observe  that, 

III.  Before  a  person  can,  be  married  to  the  Lord,  his  marriage  villi 
the  law  must  be  dissolved. 

(1.)  The  first  marriage  must  be  dissolved  before  a  second  can  be 
lawfully  contracted.  This  is  in  accordance  at  once  with  the  law  of 
God  and  with  the  law  of  man,  and  the  Apostle  assumed  it  as  a  truth 
admitted  and  well  known.  You  are  aware,  he  in  effect  says  to  his 
brethren,  how  that  the  law  is  binding  on  a  married  pair  as  long  as 
they  both  are  alive.  If  either  marry  a  second  time  while  the  other  is 
alive,  the  sin  of  adultery  is  committed — the  law  affecting  husband  and 
wife  is  outraged,  and  the  offending  party  is  exposed  to  the  wrath  of 
the  injured  law.  Now  so  is  it  in  regard  to  your  connection  with  the 
law  of  God.  As  long  as  you  both  are  alive — you  and  the  law — the 
marriage  must  stand — it  cannot  legally  be  dissolved.  "  Know  ye  not, 
brethren — for  I  speak  to  them  that  know  the  law — how  that  the  law 
hath  dominion  over  a  man  as  long  as  he  liueth." 

(2.)  How,  then,  is  it  possible  for  a  sinner  who  is  married  to  the 
law  to  be  set  at  liberty  ?  If  the  law  has  dominion  over  him  as  long 
as  he  liveth,  it  would  seem  impossible  to  dissolve  the  connection?     It  is, 


570  FREE   CHURCH    PULPIT. 

indeed  impossible,  as  long  as  the  sinner  liveth — nothing  but  death  can 
dissolve  the  union.  Take  good  notice,  then,  of  this — that  the  sinner's 
marriage  with  the  law  is  dissolved  only  by  death.  Wherefore,  my 
brethren,  ye  must  become  dead  to  the  law  before  ye  can  be  mar- 
ried to  him  that  was  risen  from  the  dead,  or  bring  forth  fruit  unto 
God.  Ye  must.  Observe  that  it  is  not  the  death  of  the  husband  that 
dissolves  the  connection,  but  the  death  of  the  wife.  No  doubt  the  death 
of  either  party  would  dissolve  it,  but  the  husband  cannot  die ;  he  is 
immortal  and  unchangeable  as  God  himself — necessarily  and  eternally 
immortal.  It  is  your  death,  sinner,  that  must  cut  the  connection  that 
binds  you  together,  if  ever  that  connection  is  cut  at  all.  Your  hus- 
band the  law  can  never,  never  die. 

Some  people  speak  as  if  it  were  the  death  of  the  laiv  that  dissolved 
the  marriage,  and  not  the  death  of  the  sinner.  But  such  a  mode  of 
speaking  is  injudicious,  to  say  the  least  of  it.  It  may  have  the  coun- 
tenance of  some  great  and  venerated  names  to  support  it,  but  it  has  not» 
as  far  as  I  can  see,  the  countenance  of  Paul,  or  of  any  of  the  apostles. 
In  the  passage  that  forms  my  text,  he  says  to  the  believers  at  Rome, 
that  they  had  become  dead,  but  he  does  not  say  that  the  law  had  be- 
come dead.  In  the  sixth  verse  of  this  chapter,  he  indeed  seems  to  say 
it — our  English  version  makes  him  say  it — but  it  is  not  his  doctrine- 
Let  us  look  at  the  passage.  "  But  now  we  are  delivered  from  the  law, 
that  being  dead  wherein  we  were  held,"  &c.  Here  the  law  is  repre- 
sented as  being  dead — our  version  evidently  teaches  this  doctrine,  but 
such  as  understand  Greek  will  see  at  a  glance  that  the  commonly-re- 
ceived text  gives  no  countenance  to  this  idea.  Instead  of  teaching  that 
the  law  is  dead,  it  clearly  affirms  that  it  is  the  parties  that  are  delivered 
from  the  law  that  are  dead —  "  But  now  we  are  delivered  from  the 
law,  we  being  dead  to  that  wherein  we  are  held — being  dead  to  that 
law  by  whose  authority  we  are  held  bound,  that  we  should  serve  God  in 
newness  of  spirit,  and  not  in  the  oldness  of  the  letter." 

(3.)  But  if  it  be  the  spouse  that  dies  in  order  to  dissolve  the  con- 
nection, how  can  she  be  married  to  another  ?  It  is  not  the  party  that 
dies,  but  the  party  that  survives,  that  gets  married  a  second  time.  How 
then  do  you  explain  this  matter  ?  I  shall  show  you  how,  and,  in  coming 
to  this  topic,  we  are  coming  to  the  very  marrow  of  the  Gospel — we  are 
coming  within  sight  of  the  manifold  wisdom  of  God.  Observe,  then, 
that  the  spouse  that  dies  in  order  to  be  married  to  another,  dies  not 
'personally,  but  by  substitute — she  dies  by  the  body  of  Christ.  "  Where- 
fore, my  brethren,  ye  also  are  become  dead  to  the  law  by  the  body  of 
Christ." 

The  body  of  Christ  here  signifies  the  person  of  Christ.     It  is  as  if 


REV.  JOHN  LYON.  571 

the  Apostle  had  said,  ye  have  died  to  the  law  in  the  person  of  your 
Lord,  your  representative  and  head.  When  he  died  upon  the  cross,  he 
died  as  a  public  person — the  representative  of  his  people — the  substi- 
tute of  his  spouse.  Justice  demanded  that  you  should  die,  and  would, 
on  no  account,  recede  from  her  demand.  So  Christ  came  forward  as 
your  substitute,  and  died  in  your  stead — died  to  the  law — died  under 
it.  Now,  being  represented  by  Christ,  your  substitute,  ye  were  virtually 
in  his  person  or  body  when  he  died,  and  so  ye  are  become  dead  to  the 
law  by  the  body  of  Christ. 

Think,  then,  of  your  obligations  to  the  Lord  Jesus.  He  saw  you 
heavy  and  heartbroken  in  the  house  of  your  first  husband.  He  heard 
the  awful  demand  that  was  made  on  you  to  do  and  to  suffer.  He  lis- 
tened and  heard  the  law  distinctly  say  to  you  that  yon  must  die,  so  he 
came  forward  and  offered  to  die  in  your  stead.  The  law  was  satisfied 
with  the  offer,  and  his  best  blood  soon  streamed  to  the  ground.  And 
now  every  believing  sinner  may  say,  "  I  aruVleadto  the  law  by  the  body 
of  Christ.  "When  the  law  put  him  to  death,  it  put  me  to  death.  When 
it  crucified  him,  it  crucified  me."  Think,  then,  believer,  of  your  ob- 
ligations to  the  Saviour.  You  admire  the  generosity  of  the  Armenian 
prince  we  have  read  of,  that  proposed  to  the  conqueror  to  give  his  life 
as  the  ransom  of  his  bride,  what  say  you  to  the  generosity  of  Jesus,  that 
actually  laid  down  his  life  for  his  ?  What  say  you  to  the  love  of  Jesus, 
that  gave  his  life  for  you-.  The  bride  of  the  Armenian  was  so  overcome 
by  hearing  the  words  of  her  husband  proposing  to  give  his  life  for  hers, 
that  she  could  attend  to  nothing  else,  could  think  of  none  besides. 
"  What  did  you  think  of  Cyras,  our  conqueror,"  said  her  husband  to  her, 
after  they  had  both  got  their  life  and  liberty  from  him,  "  what  did  you 
think  of  Cyrus  ?"  "  I  never  observed  him,"  said  she.  "  Never  observed 
Cyrus  !  what  were  you  thinking  about  ?"  "  I  was  thinking  of  that  man 
that  proposed  to  give  his  life  for  mine.  I  could  think  of  nothing  else, 
I  could  see  none  besides."  Learn  ye,  friends,  a  lesson  of  this  queen. 
Certainly  if  we  had  realising  views  of  Christ's  love  towards  us,  we 
would  often  feel  as  she  did,  unable  to  think  of  anything  else  than  the 
love  of  that  Saviour  that  unsolicited  gave  his  life  for  ours.  Herein, 
indeed,  is  love,  and  if  Christ's  professed  spouse  refuse  after  this  to 
return  the  affection,  we  must  say  in  the  language  of  the  Apostle,  let 
her  be  anathema  maranatha — accursed  with  a  curse  when  her  Lord 
shall  come. 

But  it  is  not  in  a  legal  sense  merely  that  the  believer  dies  to  the 
law,  he  dies  to  it  in  gpirit — his  hope  dies,  his  self -righteous  confidence 
dies.  Married  to  the  law  he  was  at  one  time  alive,  cherishing  the  hope 
of  being  able  to  please  it,  and  ultimately  to  enter  glory.     But  "  the 


572  FREE  CHURCH  PULPIT. 

commandment  came,  sin  revived,  and  he  died."  Through  the  law  itself 
he  became  dead  to  the  law.  Its  spirtuality,  its  exceeding  breadth  and 
purity,  put  an  end  to  his  legal  hopes  and  dependencies.  The  law  dis- 
approved of  his  best  doings — it  was  never  pleased ;  it  always  found 
fault ;  it  uttered  its  threatenings  evermore  ;  it  thundered  wrath  to  the 
uttermost  against  him,  until  at  last  he  saw  that  under  this  law  he 
was  a  dead  man,  and  had  nothing  to  expect  from  it  but  indignation 
and  wrath.  His  heart  sank  within  him — his  confidence  failed — he 
died. 

Thus,  through  the  laiv  itself  he  became  dead  to  the  law.  But  observe 
that  it  is  not  the  lav/,  apart  from  the  body  of  Christ ;  but  the  law 
as  magnified  and  made  honourable  in  that  body.  When  the  sinner  gets 
a  right  discovery  of  Christ's  person  on  the  cross,  he  sees  more  than  ever 
he  did  before  the  awful  strength  and  vengeance  of  the  law.  If  the 
spouse  is  alarmed  and  reduced  to  the  borders  of  despair,  when  she 
hears  her  husband's  words,  she  dies  altogether  when  she  beholds  his 
doings.  In  looking  to  the  cross,  she  beholds  him  assailing  the  very 
Son  of  God,  and  executing  on  him  all  that  was  threatened  against  her- 
She  sees  him  wrestling  with  the  great  Immanuel,  casting  him  down, 
and  nailing  him  to  a  cross,  until  he  bowed  his  blessed  head  and  gave 
up  the  ghost.  This  sight  makes  her  heart  die  writhin  her,  for  she  plainly 
perceives  now  that  her  husband  is  determined  to  keep  his  word,  and  to 
carry  into  effect  the  most  terrible  things  he  has  spoken.  She  cannot  now 
venture  into  his  presence — she  no  longer  hopes  to  appease  his  anger  by 
her  repentance,  or  her  reformation,  or  her  fair  promises,  or  her  holy 
duties.  "As  for  me,"  she  says,  "my  hope  is  cut  off.  After  what 
I  have  discovered  at  the  cross,  I  can  no  longer  entertain  the  hope 
that  I  may  yet  please  my  husband,  and  live  at  peace  with  him.  I  now 
see  that,  rather  than  change  his  mind,  he  would  overturn  creation,  he 
would  shake  the  universe  asunder.  He  has  assaulted  and  put  to  death  the 
Lord  of  glory,  and  for  no  other  reason  than  that  he  took  my  part,  and 
offered  to  make  amends  for  my  doings.  Wo  is  me,  for  I  am  undone, 
in  being  united  to  such  a  husband  as  this!'' 

Now  here  is  a  case  for  Jesus  to  take  up.  Here  is  the  case  of  a 
woman  who  is  dead  to  her  husband  the  law  —  dead  by  the  body  of 
Christ — a  case  far  from  being  common.  The  many  are  contented  in 
their  present  connection,  or  at  least  are  not  so  discontented  as  to  desire 
a  change.  But  here  is  a  woman  that  must  make  a  change ;  she  feels 
undone  in  her  present  connection  ;  she  feels  she  must  have  Christ  or 
die.  Now  this  is  a  person  that  Christ  will  not  disregard.  She  is  a 
woman,  forsaken  and  grieved  in  spirit,  in  a  state  of  destitution,  and 
well  nigh  in  a  state  of  despair.     Therefore  Christ  will  see  to  it  that 


REV.  JOHN  LYON.  573 

she  be  relieved  at  the  proper  time  and  in  the  proper  way.  He  will 
spenk  peace  to  her  in  some  such  language  as  the  following.  "Thy  Maker 
is  thy  husband,  the  Lord  of  Hosts  is  his  name.''  Thou  shalt  no  more 
be  termed  forsaken  and  desolate,  but  Hcphzibah  shall  he  thy  name,  to 
denote  that  the  Lord  delights  in  thee.  Thou  shalt  be  called  Beulah,  to 
signify  that  thou  art  married  to  the  Lord." 

Thus  you  see  that,  at  the  very  time  the  spouse  becomes  dead  to  the  law, 
she  becomes  united  to  the  Lord.  In  the  order  of  nature,  her  death  to 
the  law  is  before  her  marriage  to  the  Lord,  but  in  the  order  of  time  they 
go  together.  The  date  of  her  death  is  also  the  date  of  her  marriage  ; 
hence  there  is  mourning  and  rejoicing  on  the  same  day.  There  is  a 
strange  mixture  of  emotions  experienced,  which  it  is  difficult  to  describe. 
There  is  grief  and  joy  mixed  and  mingled — a  pleasing  grief  and  a 
mournful  joy.  But  the  whole  of  the  phenomena  is  explained  by  the 
fact,  that  the  bride  dies  on  the  day  of  her  marriage — that  there  is  a 
death  and  a  marriage  on  the  same  day. 

Thus  I  have  shown  that  before  a  person  can  be  married  to  the  Lord 
his  marriage  with  the  law  must  be  dissolved.  (1.)  The  dissolution  of 
the  first  marriage  makes  the  second  legal.  (2.)  This  dissolution  is 
brought  about  by  death  alone — the  death  of  the  tinner,  and  not  of  the 
law.  (3.)  But  the  sinner  dies  in  a  very  peculiar  sense — he  dies  by  t/tt>. 
body  of  Christ,  or  in  his  person,  and  he  dies  in  spirit  to  the  law.  And 
when  he  dies  thus,  he  is  married  to  the  Lord,  and  delivered  for  ever 
from  his  first  husband.  Let  GoeVs  people,  then,  realize  their  privileges, 
and  know  that  they  are  free.  Some  who  are  professedly  married  to  the 
Lord,  act  as  if  their  first  marriage  remained  still  in  force.  They  are 
still  afraid  of  their  first  husband,  and  are  ever  attempting  to  avert  his 
wrath  by  the  way  of  works.  They  make  a  covenant  with  Jesus,  but  it  is  not 
so  much  a  marriage  covenant  by  which  they  engage  to  have  Christ  as  their 
husband,  as  a  servile  covenant  by  which  they  engage  to  have  him  as  a  mas- 
ter. They  engage  to  perform  so  much  work  on  condition  that  he  will  pay 
them  so  much  wages ;  and  thus  they  hope  that  they  may  do  some- 
thing towards  pleasing  the  first  husband.  This  is  the  error  of  some, 
see  that  ye  avoid  it.  Remember  that,  if  ye  are  Christ's,  ye  are  so  de- 
livered from  the  law  that  it  has  no  power  to  condemn  you.  The  cove- 
nant which  bound  you  to  it  is  as  completely  dissolved  as  is  the  marriage- 
covenant  on  the  death  of  one  of  the  parties.  Ye  are  not  under  the 
law,  but  under  grace  ;  and  when  the  law  comes  to  you  demanding  al- 
legiance, and  threatening  wrath  as  formerly,  refer  it  at  once  to  the 
Lord  Jesus.  Instead  of  seeking  to  compound  with  your  first  husband, 
by  resolving  and  promising  to  do  so  much,  make  mention  at  once  of  the 
doings  of  your  second  husband,  and  plead  them  as  your  own.     When 


574  FREE  CHURCH  PULriT. 

the  law  says,  ;C  You  have  sinned,  and  therefore  you  must  die" — 
answer,  "  I  have  made  satisfaction  for  my  sins  ;  I  have  already  died 
for  them."  Law. — "When  and  where  did  you  die  for  your  sins?" 
Answer. — "•  I  died  when  my  Saviour  died  :  I  died  upon  the  cross.  I 
have  given  my  heart  to  another,  be  it  known  to  thee,  0  Law,  even  to 
him  that  was  raised  from  the  dead ;  and  now  I  am  so  joined  to  him 
as  to  be  a  sharer  in  all  that  he  has.  If  I  still  owe  thee  anything, 
speak  to  my  husband,  he  will  pay  thee  all."  Law. — "But  you  are 
still  bound  to  obey.  Christ  has  given  you  no  license  to  break  my 
commandments,  and  yet  you  have  broken  them  ;  you  must  still  die  for 
the  sins  committed  since  you  became  connected  with  Christ."  Ansiver. 
— "  No,  Law,  I  must  not  die  ;  for  Christ's  rule  is  not  like  thine.  Thy 
rule  says,  The  soul  that  sinneth  it  shall  die;  but  Christ's  says,  The 
soul  that  sinneth  it  shall  be  forgiven.  But  I  tell  thee  again,  as  I  have 
told  thee  already,  if  I  owe  thee  anything,  speak  to  my  husband.  I  am 
complete  in  him.  Though  I  have  nothing  of  my  own  to  recommend 
me,  his  righteousness  is  mine ;  his  works  and  merits  are  all  imputed 
to  me;  I  have  consented  to  be  his,  and  all  that  he  has  is  mine — his 
blood,  his  sweat,  his  tears,  his  watchings,  his  prayers,  his  obedience, 
his  sufferings,  his  death,  his  resurrection,  his  ascension — all  these  are 
for  my  benefit,  O  Law."  Thus  believers  should  act  ;  for  if  they  have 
a  leaning  towards  the  law,  the  law  will  be  permitted  to  deal  with  them, 
"  The  Ghost  of  their  first  husband,''  as  Boston  says,  "  will  come  in 
upon  their  souls,  and  make  demands  upon  them — commanding,  threat- 
ening, and  affrighting  them,  as  if  he  were  their  husband  still." 

IV.  But  I  hasten  now  to  the  fourth  and  last  proposition  contained  in 
the  text — viz.,  It  is  only  when  the  first  marriage  is  dissolved  and  the 
second  contracted  that  fruit  is  brought  forth  unto  God. 

1.  The  fruit  of  the  first  marriage  is  unto  death.  li  When  we  were  in 
the  flesh — married,  that  is,  to  our  first  husband — the  motions  of  sins, 
Avhich  were  by  the  law,  did  work  in  our  members  to  bring  forth  fruit 
unto  death,"  ver.  5.  The  offspring  of  the  first  marriage  is  sin,  and  sin 
tends  to  death,  yea,  has  the  elements  of  death  within  it.  As  soon  as  it 
comes  into  existence  it  begins  to  reign — to  reign  over  its  own  parent, 
horrid  to  say,  and  it  reigns  unto  death.  Sin  shall  not  have  dominion 
over  you  that  are  married  to  the  Lord,  for  ye  are  not  under  the  law,  but 
under  grace ;  but  sin  shall  have  dominion  over  as  many  as  are  not  mar- 
ried to  the  Lord,  for  they  are  not  under  grace,  but  under  the  law. 
Think,  then,  of  this  ye  that  are  under  the  law,  and  ponder  it  seriously. 
Sin  reigns  over  you,  and  its  reign  is  one  that  terminates  in  death.  After 
exercising  its  tyranny  over  you  for  a  time,  it  will  accomplish  your  ruin  ; 


REV.  JOHN  LYON.  575 

it  will  bring  you  clown  to  death  and  hell ;  it  will  murder  your  precious 
soul;  aye,  and  your  husband  will  give  it  authority  and  strength  for  this 
purpose — "  The  strength  of  sin  is  the  law."  He  will  at  last  in  justice 
abandon  his  guilty  spouse  to  her  own  monster  offspring — the  fruit  of  her 
infidelity — sin  ;  and  sin  shall  hold  her  in  everlasting  thraldom,  in  ever- 
lasting death. 

2.  But  the  fruit  of  the  second  marriage  is  unto  God.  Being  united 
to  Jesus,  the  sinner  is  free  from  sin's  dominion,  has  his  fruit  unto  holi- 
ness, and  the  end  everlasting  life.  The  spirit  of  holiness  overshadows 
the  soul,  and  makes  it  fruitful  in  every  good  work.  Universal  holiness 
is  the  fruit  of  this  marriage,  and  holiness  is  fruit  unto  God.  But  what 
is  this  holiness — what  is  its  nature — and  wherein  is  it  exhibited  ?  True 
holiness  has  its  commencement  in  genuine  repentance ;  its  essence  in 
love  to  God  and  to  his  plans;  and  its  external  manifestation  in  the  obe- 
dience of  the  life. 

It  has  its  commencement  in  genuine  repentance.  Under  the  law  the 
sinner  felt,  it  may  be,  a  great  amount  of  compunction  and  alarm.  He 
was  brought  clown,  so  to  speak,  to  the  gates  of  hell,  and  made  to  tremble 
before  the  blazing  of  its  everlasting  fires.  Yet  his  compunction  and 
alarm  sprung  not  from  any  sense  of  injury  clone  to  God,  but  from  a 
principle  thoroughly  selfish,  that  had  nothing  holy  about  it,  and  that  led 
to  no  holy  results.  But  married  to  him  that  was  raised  from  the  dead, 
the  sinner's  sorrow  is  of  a  different  sort.  It  is  a  godly  sorrow,  which 
constrains  him  to  hate  and  flee  from  sin — "  For,  behold,  this  self-same 
thing,  that  ye  sorrowed  after  a  godly  sort,  what  carefulness  it  wrought 
in  you,  yea,  what  clearing  of  yourselves,  yea,  what  indignation,  yea,  what 
fear,  yea,  what  vehement  desire, yea,  what  zeal,  yea,  what  revenge !"  2  Cor. 
vii.  11.  Looking  at  him  whom,  by  his  sins,  he  has  pierced,  and  recog- 
nizing in  him  his  own  loving  Saviour,  he  mourns  for  him,  as  for  a  first- 
born or  an  only  son.  Hast  thou  endured  all  this  for  me,  blessed  Savi- 
our ?  Have  my  sins,  too,  been  upon  thee,  overwhelming  thy  cross,  and 
piercing  thy  soul  ?  And  dost  thou  still  love  me  ?  O  what  shame,  what 
remorse,  what  fear  fills  my  soul  when  I  think  of  this  ! 

But  I  have  said  that  holiness,  beginning  in  repentance,  has  its  essence 
in  love  to  God.  "While  connected  by  covenant  with  the  law,  the  sinner, 
on  seeing  the  relation  in  which  he  stood  to  God,  regarded  him  with 
hatred  and  horror.  In  his  heart  he  secretly  wished  there  were  no  God, 
at  least  none  to  punish  sin — and  no  judgment  day  to  vindicate  the  glory 
of  his  holiness.  But  now  that  this  sinner  is  united  to  Jesus,  he  has  new 
views  of  God's  character,  and  purposes,  and  plans.  They  are  now  in 
his  estimation  all  excellent,  all  infinitely  good  and  perfect.  To  change 
any  of  God's  plans  he  now  sees  were  to  do  injury  to  the  universe,  as  well 


576  FREE  CHUllCli  PULPIT. 

as  to  his  own  soul,  lie  would  not  now  venture  to  make  any  change 
though  it  were  in  his  power.  He  would  not  even  suggest  any.  The 
character  of  God  is  now  infinitely  glorious  in  his  eyes — infinitely 
lovely.  He  loves  God  for  the  excellence  of  his  character,  as  well  as 
for  the  blessings  of  his  salvation.  The  kindness  and  love  of  God  the 
Saviour  has  now  appeared,  and  the  love  of  God  is  shed  abroad  in  his 
heart  by  the  Holy  Ghost,  which  is  given  him. 

'.Then  you  will  remark  once  more  that  true  holiness  is  exhibited  in  the  obe- 
dience of  the  sinner  to  the  commands  of  God's  law.  Formerly  the  believer's 
obedience  was  selfish  and  mercenary  ;  he  served  himself  rather  than  his 
Maker.  But  now  that  he  is  delivered  from  the  law  and  united  to  Jesus, 
he  is  actuated  by  a  new  and  holy  principle  that  leads  to  true  obedience. 
The  grace  of  God  that  bringeth  salvation,  constrains  him  to  deny  un- 
godliness and  worldly  lusts,  and  to  live  soberly,  righteously,  and  godly 
in  this  present  world. 

You  see,  then,  that  while  a  sinner  is  married  to  the  law,  he  will  not 
bring  forth  the  fruit  of  holiness — he  will  not  repent — he  will  not  love — 
he  will  not  really  obey.  But  when  married  to  the  Lord,  he  will  do  all 
these.  The  law,  though  it  frowns  upon  sin,  cannot  put  a  stop  to  it , 
though  it  demands  holiness,  the  demand  is  not  obeyed.  So  God  sent  his 
own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  that  sin's  dominion 
might  be  condemned  in  the  flesh,  and  that  the  righteousness  of  the  law 
might  be  fulfilled  in  us,  who  walk  not  after  the  flesh  but  after  the  spirit. 
Now  sin's  dominion  being  condemned  in  our  flesh,  or  sinful  nature,  and 
the  righteousness  of  the  law  being  fulfilled  in  us,  we  are  holy  in  all  man- 
ner of  conversation — and  this  holiness  is  fruit  unto  God.  It  is  just  what 
God  approves  and  accepts.  It  is  his  pleasant  fruit,  and  it  tends  directly 
towards  him.  Just  as  sin  tends  to  death,  so  holiness  tends  to  God — 
lifting  up  the  soul  towards  him,  and  fitting  it  for  the  enjoyment  of  him. 

In  concluding  this  subject,  I  would  ask  each  in  the  audience,  to  which 
husband  do  you  belong  ?  Are  you  joined  to  the  law,  or  joined  to  the 
Lord  ?  How  can  I  know  ?  Look  at  the  fruit  of  the  connection.  The 
tree  is  known  by  its  fruit,  and  so  is  the  human  being.  If  the  fruit  be 
sin,  you  are  without  a  doubt  under  the  law,  and  the  first  marriage  is 
still  binding.  But  if  the  fruit  be  holiness,  you  are  as  certainly  married 
to  the  Lord  ;  and  I  am  fully  warranted  in  adlressing  to  you  the  words 
of  the  text,  with  all  the  encouragement  they  imply — "  Wherefore,  my 
brethren,  ye  also  are  become  dead  to  the  law  by  the  body  of  Christ ; 
that  ye  should  be  married  to  another,  even  to  him  who  is  raised  from 
the  dead,  that  we  should  bring  forth  fruit  unto  God." 


(    577    ) 


SERMON    CXXV. 

THE  OLD  AND  THE  NEW  TESTAMENT  DISPENSATIONS  COMPARED  WITH  BE- 
SPECT  TO  THE  DIFFERENT  WATS  IN  WHICH  THE  WILL  OF  GOD  WAS 
IlEVEALED  IN  EACH. 

BY  THE  REV.  ALEXANDER  GRIERSON,  A.M.,  IRONGRAY. 

"  Coil,  who  at  sundry  times  and  in  divers  manners  spake  in  time  past  unto  the  fathers 
by  the  prophets,  hath  in  these  last  days  spoken  unto  us  by  his  Son." — Hbbbews  i.  1,  2. 

The  key  to  the  correct  understanding  of  the  scope  and  design  of  this 
whole  epistle,  is  to  be  found  in  the  peculiar  education  and  prejudices  of 
those  to  whom  it  was  addressed.  As  the  title  informs  us,  it  was  writ- 
ten to  the  "  Hebrews  ; '  to  those,  that  is,  who  were  of  Jewish  descent, 
and  whose  minds  were  consequently  stored  with  the  prejudices  and 
partialities  of  the  Jewish  race.  Among  these  descendants  of  Abraham 
there  was  doubtless  exhibited  a  great  variety  of  faith  and  character, 
some  having  been  converted  to  the  saving  knowledge  of  the  truth,  others 
attempting  to  make  a  compromise  between  their  hereditary  faith  and 
that  of  the  Gospel,  by  blending  the  ceremonies  of  the  one  with  the  pro- 
fession of  the  other;  while  the  vast  majority  professing  a  great  zeal  for 
"  the  law,"  and  rigorously  adhering  to  the  letter  of  its  external  rites, 
continued  in  opposition  and  unbelief,  "  contradicting  and  blaspheming." 
But  amid  all  this  diversity  of  character,  there  was  one  feature  common 
to  them  all.  Being  Hebrews  by  birth,  they  were  all  more  or  less  tinc- 
tured with  the  prejudices  of  their  nation.  They  gloried  in  being  the 
descendants  of  God's  ancient,  chosen,  and  once  highly- favoured  people, 
and  esteemed  it  their  proudest  boast  that  they  had  "Abraham  for  their 
father." 

Nor  were  such  likings  and  partialities  greatly  to  be  wondered  at. 
The  love  of  country  and  a  prepossession  in  favour  of  its  customs  and 
institutions,  seem  to  be  feelings  natural  to  man.  The  mind  dwells 
with  fond  delight  on  those  talcs  of  a  far  distant  age  which  have  been 
handed  down  from  sire  to  son  along  the  descending  stream  of  tradition  ; 
and  the  past  fortunes  of  one's  fatherland  afford  subject  of  pleasing  en- 
tertainment to   the  family-group,  when  assembled  around  a  venerable 

No.  153.— See.  125.  vol.  ii. 


578  FREE  CHURCH  PULPIT. 

father,  they  eagerly  listen  to  his  recital  of  the  history  of  a  former  gene- 
ration. But  when  the  country  of  our  birth  is  also  associated  with  the 
religion  of  our  forefathers,  and  all  that  is  noble  and  chivalrous  in  pa- 
triotism is  blended  with  all  that  is  pure  and  devoted  in  piety,  then,  b}' 
the  operation  of  these  two  conspiring  forces,  a  new  charm  is  imparted 
to  the  history  of  our  ancestors,  and  an  additional  attachment  is  felt  to 
the  forms  of  our  ancestral  faith.  The  influence  of  these  principles 
is  strongly  felt  and  strikingly  exemplified  in  the  religious  history  of  our 
native  land.  Where  is  the  Scottish  peasant,  within  whose  breast  there 
beats  a  Scottish  heart,  who  can  read,  without  emotion,  the  tale  of  a  by- 
gone age  as  related  in  the  inscriptions  of  the  martyrs'  tombs,  or  point, 
without  a  feeling  of  patriotic  pride,  to  the  rude  monuments  and  cairns, 
which  mark  the  spot  where  the  dust  of  the  martyrs  repose,  and  tell  of 
the  contendings  of  our  brave  and  pious  forefathers  for  the  liberties  of 
their  country,  and  the  pure  worship  of  their  God  ? 

But  these  associations,  touching  and  tender  as  they  are,  furnish  but 
a  faint  emblem  of  that  overweening  partiality,  that  almost  idolatrous 
veneration,  with  which  the  Jews,  in  apostolic  times,  looked  back  upon 
the  history  of  the  Jewish  race,  and  the  ceremonies  and  observances  of 
the  Jewish  ritual.  Not  only  did  they  cherish  the  thought  of  the  dis- 
tinction they  enjoyed,  as  being  the  descendants  of  a  nation  to  whom 
belonged  the  high  prerogative  of  being  chosen  of  God  from  among  all 
the  nations  of  the  earth,  that  they  might  be  to  himself  a  very  peculiar 
people,  and  of  the  unnumbered  tokens  of  his  favour,  with  which,  in  past 
times,  they  had  been  honoured;  but,  furthermore,  they  remembered  the 
promise  that  had  been  made  to  Abraham,  that  in  him,  and  in  his  seed, 
all  the  nations  of  the  earth  should  be  blessed  ;  and  all-unconscious  that 
that  promise  had  already  been  accomplished  in  Jesus  of  Nazareth,  whom 
they  ignorantly  crucified,  they  were  still  looking  forward  to  its  fulfil- 
ment with  fond  hopes  of  the  restoration  of  their  departed  glory.  Nor, 
in  one  view  of  it,  was  there  any  thing  very  wrong  or  censurable  in  all 
this.  Their  fancied  distinction,  as  the  seed  of  Abraham,  was  at  least  a 
natural  feeling,  and  their  expectation  of  the  fulfilment  of  a  promise 
made  to  their  progenitor  by  a  God  who  cannot  lie,  was  well  grounded, 
based  as  it  was  upon  the  faithfulness  of  a  covenant-God.  But  then,  the 
nature  of  the  promise  itself  was  misunderstood.  Instead  of  the  meek 
and  lowly  Jesus,  they  expected  a  bold  and  warlike  ruler,  who  should 
retrieve  the  lost  laurels  of  their  race.  Instead  of  the  "  Prince  of  Peace," 
they  expected  a  temporal  prince,  who,  by  his  superior  enterprise  and 
valour,  should  restore  the  kingdom  of  Israel.  And  thus  did  that  very 
promise,  which,  if  rightly  understood,  would  have  prepared  them  to  hail 
the  Saviour's  approach,  become,  by  their  carnal  interpretation  of  it,  an 


REV.  ALEXANDER  GRIERSOX. 


579 


additional  barrier  in  the  way  of  their  reception  either  of  himself  or  of 
his  doctrine.  "With  all  the  tenacity  and  national  vanity  of  the  Israelitish 
race,  they  clung  to  the  rites  of  the  Israelitish  commonwealth,  and  even 
those  of  them  who  had  embraced  the  gospel,  still  retained  a  lurking 
partiality  in  favour  of  the  Mosaic  law. 

Now,  it  is  to  convince  them  of  the  unreasonableness  of  this  preference, 
that  the  Apostle  throughout  this  epistle  directs  the  whole  weight  of  his 
argument.  Being  himself  an  "  Hebrew  of  the  Hebrews/'  and  bearing 
in  mind  throughout  that  those  whom  lie  is  addressing  are  his  "brethren 
according  to  the  flesh,''  he  reasons  with  them  on  their  own  acknowledged 
principles.  He  finds  no  fault  with  their  worshipping  the  God  of  Abra- 
ham. On  the  contrary,  he  avows  the  object  of  their  worship  to  be  also 
the  object  of  his  own.  He  declares,  at  the  very  outset,  that  "  God,'' 
the  same  God,  '*  who  at  sundry  times,  and  in  diverse  manners,  spake  in 
times  past  unto  the  fathers  by  the  prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son."  The  very  fact,  too,  of  which  he  reminds 
them,  that  God  had  not  once  for  all  given  a  full  and  finished  revelation 
of  his  will,  but  had  at  sundry  times  and  in  divers  manners,  spoken  to 
the  fathers  by  the  prophets  ;  this  very  fact  he  employs  as  at  least  a 
probable  argument  to  convince  them,  that  the  gospel  communication 
proceeded  from  the  same  Author.  By  their  own  confession,  the  intima- 
tions of  God's  will  which  had  been  given  to  their  fathers  were  not 
simultaneous  and  complete,  but  partial  and  gradual.  He  had  given  them 
"  line  upon  line,  and  precept  upon  precept."  If,  therefore,  they  rejected 
this  last  revelation  of  God's  will,  and  that  on  the  ground  of  an  exclusive 
adherence  to  His  former  revelations,  their  forefathers  might,  with  equal 
justice,  have  rejected  one  of  the  later,  because  they  had  previously 
received  one  of  the  earlier  prophets.  If  they  rejected  the  gospel  because 
of  the  precious  promulgation  of  the  law,  as  well  might  their  ancestors 
have  refused  to  listen  to  Malachi,  because  they  had  previously  been 
addressed  by  Moses.  There  was,  therefore,  no  antecedent  improbability 
against  the  truth  of  this  lastrevelation  of  the  will  of  the  Father.  And 
though  God  had  now  chosen  a  new  medium  of  communication,  and 
instead  of  addressing  them  as  formerly  by  the  prophets,  was  now  ad- 
dressing them  by  his  own  Son,  yet  this  was  nothing  more  than  the  testi- 
mony of  the  prophets  might  have  led  them  to  expect ;  for  "  to  Him  gave 
all  the  prophets  witness."  By  the  mouth  of  his  servant  Moses,  the  Lord 
himself  had  said,  (Deut.  xviii.  18.),  "  I  will  raise  them  up  a  prophet 
from  among  their  brethren,  like  unto  thee,  and  will  put  my  words  into 
his  mouth,  and  he  shall  speak  unto  thee  all  that  I  shall  command 
him."  And  when  this  great  teacher,  "the  Messiah  promised  to  the 
fathers"  at  length  appeared,  instead  of  disparaging  the  prophets  who 


580  FREE  CHURCH  PULPIT. 

had  preceded  and  predicted  his  coming,  he  bore  his  testimony  to  them 
in  turn,  when  he  said,  "  Think  not  that  I  am  come  to  destroy  the  law 
or  the  prophets,  I  am  not  come  to  destroy,  but  to  fulfil." 

Assuming  it,  then,  as  a  fact,  to  which  the  Scriptures  abundantly  testify, 
that  not  only  since  the  commencement  of  the  Jewish  commonwealth,  but 
since  the  commencement  of  the  world,  God  has  had  a  church  or  elect 
people  in  the  world,  to  whom  he  has  revealed  his  will  "  at  sundry  times, 
and  in  divers  manners,''  to  the  patriarchs  and  prophets  of  a  former  age, 
not  less  than  unto  us  "on  whom  the  ends  of  the  world  are  come;" — I 
propose  to  direct  your  attention  to  the  different  modes  in  which  that 
will  has  been  revealed. 

First,  we  shall  consider  the  manner  in  which  God  revealed  his  will  to 
the  Old  Testament  church  ; 

Secondly,  the  manner  in  which  he  is  now  addressing  us  under  the 
New  Testament ; 

And  thirdly,  some  points  of  agreement  and  difference  between  them. 

I.  First,  then,  let  us  attend  to  the  manner  in  which  God  communi- 
cated his  will  in  Old  Testament  times.  This  he  is  said  in  the  text  to 
have  done  "  at  sundry  times,  and  ia  divers  manners."  The  sundry 
times  here  spoken  of,  may  perhaps  refer  to  the  three  great  eras  or  suc- 
cessive landmarks  of  the  Old  Testament  history — the  patriarchal,  the 
Mosaic,  and  the  prophetical  ages  of  the  Church.  But  as  this  view  of 
the  subject,  however  warrantable  in  itself,  would  conduce  but  little  to 
the  elucidation  of  the  subject  more  immediately  under  consideration, 
namely,  the  manner  in  which  the  will  of  God  was  revealed ;  and  as  it 
is  our  present  object  to  bring  before  you  that  which  was  common  to 
them  all,  rather  than  any  thing  peculiar  to  each,  we  shall  consider  the 
sundry  times  here  spoken  of,  as  referring  simply  to  the  gradual  and  suc- 
cessive intimations  of  God's  will,  which  were  given  to  the  fathers,  or 
Old  Testament  saints,  from  the  time  of  Adam  to  the  time  of  Christ. 

During  the  whole  of  that  period,  though  the  manners  in  which  ho 
spake  were  clivers,  yet  there  is  one  common  property  which  belonged  to 
the  mode  of  all  his  communications,  namely,  that  they  were  made  "  by 
the  prophets."  It  is  to  be  observed,  however,  that  the  Scriptural  mean- 
ing of  the  term  prophet  is  more  extensive  than  that  which  is  now  com- 
monly assigned  to  it.  It  is  applied  not  only  to  those  who  foretold 
future  events,  but  to  all  who  were  Divinely  commissioned  to  declare 
God's  will.  All  those  whom  the  spirit  employed  as  the  subordinate 
authors  of  the  books  of  the  Old  and  New  Testament  Scriptures  were 
prophets.  Thus,  it  is  written  regarding  Moses,  that  "  there  arose  not  a 
prophet  since  in  Israel  like  unto    Moses,  whom  the  Lord  knew  face  to 


REV.  ALEXANDER  GIUERSON.  581 

face."  Now,  it  was  by  such  Divinely  commissioned  and  qualified  mes- 
sengers or  prophets,  that  God  revealed  his  will  to  his  people,  in  ancient 
times.  Here,  then,  there  were  obviously  two  steps  or  stages  in  the 
process  of  communication  ;  first,  the  will  of  God  was  revealed  by  him- 
self to  the  prophets ;  and  then,  secondly,  when  thus  revealed,  it  was 
declared  by  the  prophets  to  the  people.  These  two  stages  in  the  process 
of  communication  we  shall  consider  separately,  and  for  the  sake  of  dis- 
tinctness we  shall  tale  the  last  first. 

1.  Let  us,  then,  briefly  glance  at  the  means  by  which,  when  the  pro- 
phets had  ascertained  the  will  of  God  for  themselves,  they  communicated 
it  to  the  people.  Now  there  were  two  distinct  means,  which,  by  the 
direction  of  God,  they  employed  for  this  purpose.  The  first  was  by 
direct  statement  addressed  in  express  terms  to  the  ear;  the  second 
by  representative  type,  or  emblematic  action  presented  to  the  eye- 
Thus,  we  frequently  meet  with  such  a  commission  as  the  following,  given 
by  God  to  his  servants,  (Exod.  iii.  16.)  "Go  and  gather  the  elders  of 
Israel  together,  and  say  unto  them,  the  Lord  God  of  your  fathers,  the 
God  of  Abraham,  of  Isaac,  and  of  Jacob,  appeared  unto  me  saying,  I  have 
surely  visited  you,  and  seen  that  which  is  done  to  you  in  Egypt,  and  I 
have  said  I  will  bring  you  up  out  of  the  affliction  of  Egypt  unto  a  land 
flowing  with  milk  and  honey."  In  this  mode  of  communication,  the 
will  of  God  was  conveyed  by  the  prophets  to  the  people  in  direct  and 
articulate  language. 

But  we  also  find  God's  prophets  addressing  his  warnings  to  the  people 
in  another  way,  not  by  words,  but  in  a  way  which  conveyed  a  meaning 
more  striking  and  emphatic  than  any  words  could  have  been  employed 
to  express ;  as  when  Jeremiah  was  commanded  to  make  "  bonds  and 
yokes,  and  to  put  them  upon  his  neck,"  (Jer.  xxvii.  2.)  in  order  to  fore, 
warn  the  Jews  of  their  approaching  captivity  and  bondage  in  Babylon 
And  we  find  a  similar  commission  given  to  Ezekiel  in  these  words 
(Ezek.  v.  1-2.)  "  And  thou,  son  of  man,  take  thee  a  sharp  knife,  take 
thee  a  barber's  razor,  and  cause  it  to  pass  upon  thy  head,  and  upon  thy 
beard :  then  take  thee  balances  to  weigh  and  divide  the  hair.  Thou 
shalt  burn  with  fire  a  third  part  in  the  midst  of  the  city,  when  the  days 
of  the  seige  are  fulfilled  ;  and  thou  shalt  take  a  third  part,  and  smite 
about  it  with  a  knife  ;  and  a  third  part  thou  shalt  scatter  in  the  wind." 
Dreadful  warning  to  the  Jews  of  the  righteous  retribution  that  awaited 
them  for  their  impenitence  !  fearful  and  expressive  symbol  of  the  three 
different  kinds  of  punishment  with  which  God  was  about  to  chastise  that 
backsliding  and  rebellious  nation  !  The  third  part  of  the  hair  which 
was  thrown  into  the  fire,  represented  the  third  part  of  the  Jewish  people, 
that  was  to  be  given  over  as  a  prey  to  the  wide-wasting  pestilence.  That 


582  FREE  CHURCH  PULPIT. 

part  which  was  smitten  by  the  knife,  was  the  appointed  emblem  of 
another  third  part  of  the  Jewish  race  who  were  to  be  cut  down  by  the 
devouring  sword.  While  the  remaining  part  which  was  committed  to 
the  wanton  breezes  of  heaven,  to  be  wafted  at  their  pleasure,  was  em- 
blematic of  the  Jewish  dispersion,  when  they  were  to  be,  as  they  con- 
tinue at  this  day,  scattered  among  all  the  nations  under  heaven. 

Such,  then,  were  the  two  great  means  by  which  the  prophets  commu- 
nicated God's  will  to  the  people,  namely,  words  and  representative  acts. 
But  before  it  could  be  communicated  by  the  prophets  to  the  people,  it 
required  first  of  all  to  be  announced  to  the  prophets  themselves. 

2.  Let  us  then  attend  to  this,  the  first  step  in  the  process  of  com- 
munication. And  this,  also,  God  accomplished  not  only  at  sundry  times, 
but  in  divers  manners.  Thus,  God  himself  had  said,  (Num.  xii.  6-8.) 
"  If  there  be  a  prophet  among  you,  I  the  Lord  will  make  myself  known 
unto  him  in  a  vision,  and  will  speak  unto  him  in  a  dream.  My  servant 
Moses  is  not  so,  who  is  faithful  in  all  mine  house.  With  him  will  I 
speak  mouth  to  mouth,  even  apparently,  and  not  in  dark  speeches  ;  and 
the  similitude  of  the  Lord  shall  he  behold."  Sometimes  it  was  effected 
by  an  impulse  or  inspiration  of  the  spirit  upon  the  mind,- — "  holy  men  of 
old  spake  as  they  were  moved  by  the  Holy  Ghost/' — and  sometimes  by 
an  audible  voice,  as  it  was  to  Elijah  when  he  stood  upon  the  mount 
before  the  Jjord.  (1  Kings  xix.  11-13.)  "And  behold  the  Lord  passed 
by,  and  a  great  and  strong  wind  rent  the  mountains,  and  brake  in  pieces 
the  rocks  before  the  Lord :  but  the  Lord  was  not  in  the  wind  ;  and  afier 
the  wind  an  earthquake,  but  the  Lord  was  not  in  the  earthquake  ;  and 
after  the  earthquake  a  fire,  but  the  Lord  was  not  in  the  fire  ;  and  after 
the  fire  a  still  small  voice.  And  it  was  so  when  Elijah  heard  it,  that 
he  wrapped  his  face  in  his  mantle,  and  went  out,  and  stood  in  the 
entering  in  of  the  cave  ;  and  behold,  there  came  a  voice  unto  him,  and  said 
What  doest  thou  here,  Elijah  ?" 

We  also  read  of  God  speaking  to  Moses  out  of  a  cloud,  and  answering 
Job  out  of  a  whirlwind. 

But  there  was  yet  another  mode  of  communication  between  God  and 
his  prophets,  more  striking  and  wonderful.  We  find  frequent  in- 
stances, in  the  Old  Testament  history,  of  the  appearance  of  a  myste- 
rious visitor  from  heaven,  who  talks  with  his  servants  face  to  face. 
Thus  we  read,  in  the  18th  chapter  of  Genesis,  that  the  Lord  appeared 
to  Abraham  on  the  plains  of  Mainre.  When  Abraham  sat  in  his  tent- 
door,  in  the  heat  of  the  day,  he  saw  three  men  standing  by  him.  After 
having  partaken  of  their  hospitalit}r,  two  of  them  pass  on  toward 
Sodom,  while  the  third  holds  an  interview  with  Abraham—speaks  to 
biro  with  all  the  authority  of  God,  and  is  addressed  by  Abraham,  in  re~ 


REV.  ALEXANDER  GRIERSON.  583 

turn,  as  "  the  Lord,  the  Judge  of  all  the  earth."  Ashe  reasons  and 
expostulates  with  Him  regarding  the  fate  of  Sodom,  he  says,  "Behold, 
now  I  have  taken  upon  me  to  speak  unto  the  Lord,  which  urn  but  dust 
and  ashes  ;"'  and  yet  He  had  been  spoken  of  only  a  little  before  as  ono 
of  the  three  men  who  appeared  unto  Abraham.  The  same  mysterious 
personage  appears  once  more  upon  the  scene,  in  his  interview  with 
Jacob.  "  When  Jacob  was  left  alone,"  we  read  in  the  book  of  Genesis, 
(xxxii.  21-30)  "  there  wrestled  a  man  with  him  until  the  breaking  of 
the  day.  And  when  he  saw  that  he  prevailed  not  against  him,  he 
touched  the  hollow  of  his  thigh  :  and  the  hollow  of  Jacob's  thigh  was 
out  of  joint,  as  he  wrestled  with  him.  And  he  said,  Let  me  go,  for  the 
day  breaketh  :  and  he  said,  I  will  not  let  thee  go,  except  thou  bless  me. 
And  he  said  unto  him,  What  is  thy  name  ?  and  lie  said,  Jacob.  And 
he  said,  Thy  name  shall  be  called  no  more  Jacob,  but  Israel :  for  as  a 
prince  hast  thou  power  with  God  and  with  men,  and  hast  prevailed. 
And  Jacob  asked  him,  and  said,  Tell  me,  I  pray  thee,  thy  name  :  and 
he  said,  Wherefore  is  it  that  thou  dost  ask  after  my  name  ?  and  he 
blessed  him  there.  And  Jacob  called  the  name  of  the  place  Peniel  : 
for  I  have  seen  God  face  to  face,  and  my  life  is  preserved."  At  the 
beginning  of  the  interview,  you  will  observe,  he  is  called  man — "  There 
wrestled  a  man  with  him,"  and  at  the  conclusion  of  it  he  is  called  God  ; 
Jacob  says,  "  I  have  seen  God  face  to  face."  The  prophet  Hosea,  too, 
says,  in  reference  to  this  same  interview  with  Jacob,  (Hos.  xii.  2-5) 
"  By  his  strength  he  had  power  with  God  :  Yea,  he  had  power  over 
the  angel,  and  prevailed  :  he  found  him  in  Bethel,  and  there  he  spake 
with  us;  even  the  Lord  God  of  Hosts;  the  Lord  is  his  memorial." 
Here  there  are  no  less  than  three  different  names  applied  to  the  man 
who  wrestled  with  Jacob;  he  is  called  God,  the  Angel,  and  the  Lord  God 
of  Hosts.  There  is  just  one  other  passage  to  which,  at  present,  we 
would  direct  your  attention,  as  illustrating  the  person  and  character  of 
this  mysterious  visitor — we  refer  to  his  interview  with  Moses  in  Horeb. 
In  the  third  chapter  of  Exodus,  at  the  second  verse,  we  read,  that  "The 
angel  of  the  Lord  appeared  unto  him  in  a  flame  of  fire  out  of  the  midst 
of  a  bush :  and  he  looked,  and,  behold,  the  bush  burned  with  fire,  and 
the  bush  was  not  consumed.  And  Moses  said,  I  will  now  turn  aside 
and  see  this  great  sight,  why  the  bush  is  not  burnt.  And  when  the 
Lord  saw  that  he  turned  aside  to  see,  God  called  unto  him  out  of  the 
midst  of  the  bush,  and  said,  Moses,  Moses.  And  he  said,  Here  am  I 
And  he  said,  Draw  not  nigh  hither  :  put  off  thy  shoes  from  off  thy  feet, 
for  the  place  whereon  thou  standest  is  holy  ground.  Moreover  he  said, 
I  am  the  God  of  thy  father,  the  God  of  Abraham,  the  God  of  Isaac,  and 
the  God  of  Jacob.     And  Moses  hid  his  face;  for  he  was  afraid  to  look 


584  FREE  CHURCH  PULPIT. 

upon  God."  Then,  at  the  13th  verse,  "Moses  said  unto  God,  Behold, 
when  I  come  unto  the  children  of  Israel,  and  shall  say  unto  them,  The 
God  of  your  fathers  hath  sent  me  unto  you;  and  they  shall  say  to  me, 
What  is  his  name  ?  What  shall  I  say  unto  them  ?  And  God  said  unto 
Moses,  I  am  thai  I  am :  and  he  said,  Thus  shalt  thou  say  unto  the 
children  of  Israel,  /  am  hath  sent  me  unto  you."  Now,  there  are  three 
conclusions  deducible  from  this  passage  ;  namely,  1st,  That  he  who 
spake  to  Moses  out  of  the  midst  of  the  bush  was  the  same  who  had  ap- 
peared to  Abraham  on  the  plains  of  Mamre,  and  wrestled  with  Jacob 
at  Peniel ;  for  he  says,  "  I  am  the  God  of  thy  father,  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God  of  Jacob."  2dly.  It  appears 
that  he  was  the  angel  of  the  Lord,  for  it  is  said,  "  The  angel  of  the 
Lord  appeared  to  Moses  in  a  flame  of  fire,  out  of  the  midst  of  a  bush." 
And,  3dly,  this  angel  was  none  other  than  God  himself,  for  it  is  not 
only  said  that  "  God  called  unto  Moses,"  and  that  "  Moses  was  afraid 
to  look  upon  God,"  but  he  reveals  himself  by  the  incommunicable  name 
of  Jehovah — "  God  said  unto  Moses,  lam  that  I  am.'' 

But  who,  then,  is  this  mysterious  personage  to  whom  so  many,  and 
seemingly  irreconcileable  titles  are  applied*    He  is  God,  yea,  the  Lord 
God  of  Hosts — the  uncreated  I  AM — the  self-existent  Jehovah.     But 
then,  we  are  told,  (John  i.  18)  "  No  man  hath  seen  God  at  any  time ; 
the  only-begotten    Son,  which  is  in  the  bosom  of  the  Father,  he  hath 
declared  him."     The  man,  therefore,  who  talked  with   Abraham,  and 
wrestled  with  Jacob,  is  none  other  than  "the  man  Christ  Jesus;"  the 
angel  who  called  unto  Moses  out  of  the  midst  of  the  bush  is  no  other 
than  "  the  angel  of  the  covenant,"  whose  goings  forth  have  been  from 
of  old,  from  everlasting — the   second  person  in  the  adorable  Godhead. 
God  the  Father  dwelleth  afar  beyond  the  ken  or  cognizance  of  mortal 
eye.     The  dazzling  lustre  of  his  divinity  is  brighter  than  human  vision 
can  behold.     He  dwelleth,  indeed,  in  light ;  but  that  light  is  inaccessi- 
ble.    He  maketh  dark  clouds  a  curtain  round  about  his  awful  majesty. 
It  is  only  as  reflected  in  mild  and  mellow  lustre,  in  the  person  of  God 
the  Son,  that  any  one  has  ever  seen  the  glory  of  God  the  Father.     And 
if  the  bright  effulgence  of  his  glory,  even  as  thus  reflected  and  veiled 
amid  the  thunderings,  and  the  lightnings,  and  the  smoking  summit  of 
Sinai,  was   so  overpowering  that  the  Israelites  were  fain  to  stand  afar 
off,  saying   unto  Moses,  (Exod.  xx.   19)  "Speak  thou  with  us,  and  we 
will  hear ;  but  let  not   God  speak  with  us,  lest  we  die" — how  much 
greater  must  have  been  their  trembling  and  amaze,  had  the  unveiled 
glory  of  unmodified  Godhead  been  disclosed  to  their  view.     If  their 
eyes  were  dazzled  with  the  reflected  beams,  oh  !  how  could  they  have 
contemplated  that  dazzling  tide  of  unclouded   splendour   that  issues 


REV.  ALEXANDER  GRIERSON,  585 

direct  from  the  throne  of  Deity,  before  which  even  the  un fallen  sera- 
phim veil  their  faces  with  their  wings?  "  Let  me,"  said  Luther,  "have 
nothing  to  do  with  an  absolute  God  ;  for,  out  of  Christ,  our   God  is  a 
consuming  fire.     It  is  only  from  God  in  Christ  reconciling   the  world 
unto  himself,  not  imputing  to  men  their  trespasses,  that  I  hope  for 
mercy."     And  just  as  God's  purposes  of  mercy  could  be  executed  and 
conferred  upon  man  only  through  a  Mediator,  so  it  was  only  through 
a  Mediator  that  these  purposes  could  be  revealed  to  man.     God  is  "  of 
purer  eyes  than  to  behold  iniquity  ;"  and  he  is  prevented,  by  the  very 
purity  of  his  nature,  from  holding  direct  intercourse  with   the  guilty. 
In   every  instance,  therefore,  which  occurs  in  the  Old  Testament  of 
God's  appearing  to,  and  speaking  with,  his  servants  since  the  fall,  it  is 
to  be  understood  of  Christ,  our  own  Iramanuel,  the  great   Prophet  of 
the  Church.      It  was  the  eternal  "  Word,"  though  not  then  "  made 
flesh,"  whose  voice  was  heard  by  the  first  guilty  pair  in  Eden,  in  the 
cool  of  the  day,  who  appeared  to  Abraham,  and  wrestled  with  Jacob 
It  was  our  identical  Saviour  who,  having  heard  the  groaning  of  his 
people  in   Egypt,  came  down  to  deliver  them,  and  gave  Moses  his  com- 
mission from  the  midst  of  the  bush.     It  was  He  who  divided  the  Red 
Sea,  and  went  before  the   Israelites,  through  the  wilderness,  in  a  pillar 
of  cloud  by  day,  and  a  pillar  of  fire  by  night — who  gave  forth  the  law 
from  Sinai — whose  glory  filled  the  tabernacle — and  who  was  worshipped 
in  the  temple  at  Jerusalem.     In  short,  it  was  he  by  whom  the  scheme  of 
salvation  has  been  administered  from  its  commencement,  and  shall  con- 
tinue to  be  administered  till  its  close.      What  a  glorious  consistency  is 
thus  stamped  upon  the  whole  scheme  of  grace  !     Well  may  the  saints 
in  glory,  of  every  age  and   dispensation,  as  well  as  of  every  kindred' 
and  nation,  and  tongue,  unite  in  chanting  the  glorious  song — "  Worthy 
is  the  Lamb  that  was  slain  to  receive  power,  and  riches,  and  strength, 
and  honour,  and  glory,  and  blessing,  for  he  was  slain,  and  hath  re- 
deemed us  to  God  by  his  blood."     AVhat  an  atfecting  view  is  thus  pre- 
sented of  the  Saviour's  love  and  watchfulness  over  that  Church  which 
he  hath  purchased  with  his  own  blood,  when  he  is  thus  identified  with 
the  Messenger  of  the  covenant,  "  whose  goings  forth  have  been  from  of 
old,  from  everlasting,"  whom  we  find  ever  and  anon  appearing  to  his 
Church  in  the  wilderness,  and  both  conveying  and  executing  for  them 
his  purposes  of  mercy  !     "  In  all  their  afflictions  he  was  afflicted,  and 
the  angel  of  his  presence  saved  them ;  in  his  love,  and  in  his  pity,  he 
redeemed  them  ;  and   he  bare  them,  and  carried   them,  all  the  days  oj 
old." 

But  how,  it  may  be  asked,  does  this  representation  consist  with   the 
statement  of  the  text,  which  seems  to  imply  that  it  was  not  until  "  these 


586  FREE   CHURCH    PULPIT. 

last  days'  that  God  "  hath  spoken  to  us  by  his  Son  ?"  The  illustration 
of  this  point  we  leave  to  the  third  head  of  discourse,  when  we  come  to 
speak  of  the  points  of  difference  between  the  modes  of  address  under  the 
Old  and  New  Testament  economy.  Meanwhile  we  proceed  to  consider, 
in  the  second  place, 

II.  The  mode  in  which  God  is  now  addressing  us,  under  the  New  Tes- 
tament dispensation. 

God  "  hath  in  these  last  days  spoken  unto  us  by  his  Son."  The  use 
of  the  word  spoken  is  here  striking  and  peculiar.  It  is  not  said,  that 
God  hath  sent  us  a  message,  but  that  he  hath  spoken  to  us,  by  or  in  his 
Son.  It  seems  to  contain  an  allusion  to  one  of  Christ's  titles,  and  per- 
haps this  part  of  the  subject  may  be  most  clearly  illustrated  by  consi- 
dering the  import  of  that  title.  If  we  would  fully  understand  the  way 
in  which  God  speaks  to  us  by  his  Son,  we  must  weigh  well  the  mean- 
ing of  vi  o  (  ?rm  "  word,''  as  applied  to  him.  Christ  is  called  the  "  Word'' 
(John,  i.j  "In  the  beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God.''  And  you  will  at  once  see  the  propriety 
and  force  of  such  a  title,  when  applied  to  Christ,  if  you  consider  its 
simple  literal  meaning,  from  -which  this  its  metaphorical  or  figurative 
sense  is  derived.  What,  then,  is  a  Word  ?  It  is  an  embodiment  or  ex- 
pression of  thought.  Thought  itself  is  the  product  of  mental  exercise, 
and  so  long  as  it  is  unuttered,  it  remains  shut  up  in  the  dark  and  mys- 
terious chambers  of  the  soul,  where  it  is  neither  known  nor  felt  by  any 
except  by  him  in  whose  mind  it  grows.  But  thought,  when  expressed  in 
language,  becomes  a  word.  A  word,  then,  is  the  vehicle  of  thought, 
by  which  it  is  conveyed  from  one  mind  to  another.  How  is  it  that  you 
are  at  this  moment  cognisant  of  the  thoughts  that  are  passing  through 
my  mind  ?  You  cannot  ascend  to  the  fountain-head  of  thought.  You 
cannot  penetrate  the  secret  chambers  of  imagery,  and  read  engraven  there 
the  thoughts  which  are  springing  up  within  the  busy  work-shop  of  the 
soul.  But  when  once  the  speaker's  thoughts  are  clothed  in  articulate 
language,  they  pass  from  his  mind  to  yours,  and  words  are  the  winged 
messengers  by  which  they  are  conveyed.  Now  this  may  enable  us  to 
understand  why  Christ  is  called  the  "  Word."  The  title  is  applied  to  him, 
because  he  reveals  the  mind  of  the  Father.  Just  as  a  word  spoken  or 
written  is  an  audible  or  visible  representation  of  invisible  thought,  so  is 
Christ  "the  visible  image  of  the  invisible  God.''  "  No  man  hath  seen 
God  at  any  time,  the  only-begotten  Son,  who  is  in  the  bosom  of  the  Fa- 
ther, he  hath  declared  him.''  "Be  astonished,  O  heavens,  and  give  ear,  O 
earth  !  for  the  Lord  hath  spoken."  The  eternal  Word  hath  come  down 
from  heaven  ;  he  hath  tabernacled  among  men,  "  And  we  beheld  his  glory, 


REV.  ALEXANDER  GRIERSON,  587 

the  glory  as  of  the  only  begotten  of  the  Father,  full  of  grace  and  truth." 
So  that  we  need  not  to  say  in  our  heart,  "  Who  shall  ascend  into  heaven, 
to  bring  Christ  down  from  above,  or  who  shall  descend  into  the  deep,  to 
bring  up  Christ  agaiu  from  the  dead  ?  But  what  saith  it  ?  The  word 
is  nigh  thee,  even  iu  thy  mouth,  and  in  thy  heart.''  Instead  of  the  mi- 
nistry of  the  prophets,  therefore,  we  live  under  the  more  immediate  mi- 
nistry of  the  Son  of  God. 

Xow,  as  we  have  already  seen  that  there  were  two  ways  in  which  the 
prophets  addressed  the  people,  namely,  by  words  and  by  representative 
acts,  so  there  are  two  ways  in  which  the  Son  of  God  addresses  us.  He 
speaks  to  us  both  by  his  preaching  and  by  his  patience,  by  what  he  said 
and  by  what  he  suffered.  Is  there  not  a  speaking  power  in  the  humble- 
ness of  his  birth,  and  the  stedfastness  of  his  obedience — in  his  fasting, 
and  watching,  and  temptation — in  his  tears,  and  his  agonies,  and  his 
cries.  As  he  hung  upon  the  cross,  a  spectacle  to  angels  and  to  men,  his 
latest  words,  "  It  is  finished,'"  tell  of  his  completed  obedience,  and  the 
full  purchase  of  eternal  salvation  to  as  many  as  believe.  And  even  after 
his  body  has  ceased  to  breathe,  and  his  heart  has  ceased  to  beat,  what 
mean  those  outstretched  arms — those  bleeding  hands  ?  Do  they  not  tell 
of  the  efficacy  of  his  Mediatorship,  for  reconciling  sinners  to  the  Holy 
One  ?  The  one  hand  is  outstretched  toward  God,  the  other  is  out- 
stretched toward  man  ;  and  he  is  the  only  "  daysman  who  can  lay  his  hand 
upon  them  both."  But  the  crucifixion  of  Christ  not  only  tells  of  the  re- 
conciliation of  God  and  man  ;  it  also  points  to  the  means  by  which  that 
reconciliation  is  produced — for  each  hand  is  a  bleeding  hand.  The  one 
pointed  towards  God  tells  of  the  satisfaction  offered  to  God's  outraged 
justice,  which  demanded  that,  "  without  the  shedding  of  blood  there  should 
be  no  remission."  The  other  tells  of  the  efficacy  of  the  same  blood  for 
purging  and  pacifying  the  sinner's  conscience,  and  slaying  the  enmity  of 
the  sinner's  heart.  On  the  whole  of  this  wonderful  transaction,  and  its 
result,  the  words  of  the  Apostle  furnish  the  best  commentary  (Eph.  ii. 
13,  17),  "But  now  in  Christ  Jesus,  ye  who  sometimes  were  far  off  are 
made  nigh  by  the  blood  of  Christ.  For  he  is  our  peace  who  hath  made 
both  one,  and  hath  broken  down  the  middle  wall  of  partition  between  us; 
having  abolished  in  his  flesh  the  enmity,  even  the  law  of  commandments 
contained  in  ordinances  ;  for  to  make  in  himself  of  twain  one  new  man, 
so  making  peace  ;  and  that  he  might  reconcile  both  unto  God  in  one  body 
by  the  cross,  having  slain  the  enmity  thereby  ;  and  came  and  preached 
peace  to  you  which  were  afar  off,  and  to  them  that  were  nigh." 

III.  Let  us  now  proceed  in  the  third  place,  to  compare  these  two 


858  FREE  CHURCH  PULPIT. 

modes  in  which  God  has  revealed  his  will,  by  noticing  a  few  points  of 
resemblance  and  contrast  between  them. 

1.  Now  it  is  obvious  to  remark  that  the  revelation  contained  in  the 
Old  Testament,  and  that  contained  in  the  New,  have  the  same  author. 
Both  are  from  God.  Nor  is  there  any  difference  in  regard  to  their  sub- 
stance. Christ  is  set  forth  as  the  object  of  saving  faith  in  both.  The 
same  sun,  both  natural  and  spiritual,  which  now  cheers  us,  hath  cheered 
and  enlightened  all  the  succeeding  generations  of  our  race.  Christ  is 
"  the  Lamb  slain  from  the  foundation  of  the  world,''  and  in  his  name 
the  prophet  speaks  when  he  says,  "  My  righteousness  shall  be  for  ever 
and  my  salvation  from  generation  to  generation." 

And  not  only  do  the  revelations  vouchsafed  under  the  Old  and  the 
New  economy  agree  in  regard  to  their  authorship  and  substance,  but  the 
modes  in  which  they  were  respectively  conveyed,  though  differing  in 
some  important  points  of  detail,  are  substantially  the  same.  The  very  day 
on  which  Adam  sinned,  all  immediate  intercourse  between  God  and  man 
was  interrupted,  and,  if  that  intercourse  was  ever  to  be  restored,  it  could 
only  be  through  a  mediator.  "  The  only  begotten  Son,  who  was  in  the 
bosom  of  the  Father,"  then  entered  upon  the  mediatorial  work  to  which 
he  had  been  appointed  in  the  counsels  of  eternity,  entered  upon  it  in 
all  his  offices,  as  prophet,  priest,  and  king.  By  him,  as  the  prophet  of 
his  people,  the  first  promise  of  grace  was  revealed.  "  I  will  put  enmity 
between  thee  and  the  woman,  and  between  thy  seed  and  her  seed  :  it  shall 
bruise  thy  head,  and  thou  shalt  bruise  his  heel."  This  and  all  succeed- 
ing intimations  given  to  a  sinful  world  of  the  will  and  the  purposes  of 
God,  whether  by  the  Father  to  the  prophets,  or  to  us  "  on  whom  the  ends 
of  the  world  are  come,  have  been  made  through  Christ.  In  a  word, 
the  commencement  of  Christ's  prophetical  was  coeval  with  the  commence- 
ment of  his  priestly  and  kingly  offices,  and  all  have  been  exercised  by 
him  since  the  fall. 

Having  thus  seen  wherein  the  revelations  under  the  old  and  the  new 
economy  agree, 

2.  Let  us  now  consider  wherein  they  differ. 

First,  then,  there  is  this  obvious  difference  between  them,  that  the  way 
of  salvation  is  more  clearly  revealed  to  us  than  it  was  to  the  fathers. 
The  Old  and  the  New  Testament  revelations  thus  resemble  the  lesser 
and  the  greater  lights  which  were  made,  the  one  "to  rule  the  night," 
the  other  "  to  rule  the  day."  The  former,  though  sufficient  to  guide 
the  midnight  wanderer  on  his  path,  is  yet  far  from  yielding  that  daz- 
zling effulgence  which  flows  from  the  great  orb  of  day.  In  like  manner, 
though  the  light  reflected  from  the  "  Sun  of  Righteousness"  by  type  and 
prophecy,  was  sufficient  to  keep  the  feet  of  God's  believing  people  from 


REV.  ALEXANDER  GRIERSON.  589 

wandering  upon  the  dark  mountains,  it  was  yet  far  inferior,  in  point  of 
clearness,  to  that  which  we  now  enjoy — a  light  so  ample  and  resplendent 
that  "the  wayfaring  men,  though  fools,  shall  not  err  therein." 

But,  again,  the  will  of  God  is  now  revealed  more  extensively  than  it 
was  under  the  ancient  economy.     Under  that  economy,  the  written  re- 
velation of  God's  will  was  confined  to  the  Jews.     While  other  nations 
were  sunk  in  the  darkness  of  heathenism,  it  formed  their  high  distinc- 
tion, that  "to  them  were  committed  the  oracles  of  God.''     Nor  was  the 
line  of  distinction  which  separated  the  Jewish  nation  from  all  others  of 
the  same  kind  as  that  which  now  separates  those  who  are  blessed  with 
the  knowledge  of  the  Gospel,  from   those   who  sit  in  "the  region  of  the 
shadow  of  death."     The  line  which  now   separates  between  light  and 
darkness,  is  gradually  shifting  its  position   as  the  Gospel  is  diffused; 
and  the  friends  of  Christ  are  cheered  with  the  prospect  that  truth  shall 
advance  and  error  shall  recede,  until  the  line  that  separates  them  shall 
disappear,  because  the  kingdom  of  Christ  shall  have  become  universal, 
and  the  kingdom  of  Antichrist  shall  have  been  destroyed.     But  the  line 
which  separated  the  Jewish  nation  from  all  others,  was  one  drawn  by 
the  appointment  of  God  himself,  and  which  was  destined  neither  to  dis- 
appear nor  to  shift  its   position,  until  the  fulness  of  the   time  should 
come,  and  the  dispensation  to  which  it  belonged  should  be  superseded. 
From  the  time  of  Abraham,  the  revelation  of  God's  will  was  confined  to 
the  Jews.     Now  "  there  is  neither  Greek  nor  Jew."     When  Moses  went 
up  to  the  Lord  at  Sinai,  the  commission  he  received  was  this,  "  Thus 
shalt  thou  say  to  the  house  of  Jacob,  and  tell  the  children   of  Israel.' 
(Exod.  xix.  3.)     The  commission  which  Christ  gave  his  disciples  was 
this,  "  Go  ye,  therefore,  and   teach  all  nations."      Formerly  the  field 
was  Judea,  noiv  "  the  field   is  the  world."     And  although  the  gospel 
chariot  still  lingers  on  its  way,  by  reason  of  the  feebleness  and  indifference 
of  those  by  whom  it  ought  to  be  urged  onward  to  its  glorious  destina- 
tion, yet  the  eye  of  faith  can  anticipate  the  time  when  it  shall  compass 
the  world,  when  the  reign  of  darkness,  and  error,  and  sin,  shall  be 
superseded  by  the  reign  of  light,  and  truth,  and  righteousness ;  when 
"  the  knowledge  of  the  Lord  shall  cover  the  whole  earth,"  even  as  the 
ocean  covers  its  bed.     Then  shall  Christ  see  of  the  travail  of  his  soul 
and  be  satisfied  ;  and  the  shout  shall  arise  on  earth,   and  be  re-echoed 
in  heaven,  "  The   kingdoms  of  this  world  are  become   the  kingdoms  of 
our  Lord,  and  of  his  Christ." 

Once  more,  the  revelation  made  to  us  in  the  gospel  is  final,  and  there- 
fore more  enduring  than  that  contained  in  the  Old  Testament  Scriptures. 
The  revelations  which  those  Scriptures  contained,  and  the  economy  with 
which  they  were  more  immediately  connected,  were  not  intended  to  be 

No.  154. — Sfr.  125.  vol.  ii. 


590  FREE   CHURCH   PULPIT. 

final.  When  the  fulness  of  the  time  was  come,  and  the  new  and  better 
covenant  was  more  fully  revealed,  the  former  covenant,  which  had  be- 
gun "  to  decay  and  to  wax  old,  was  ready  to  vanish  away."  But  the  times 
of  the  gospel  are  called  "these  last  days,'"  because  it  is  the  last  dispen- 
sation under  which  the  Church  of  God  is  to  be  placed  in  its  probationary 
state.  And  as  illustrative  of  these  distinctive  characteristics  of  the  Old  and 
the  New  dispensations — the  one  being  introductory,  the  other  final — it  is 
interesting  to  notice  the  marked  difference  of  manner  in  which  their  respec- 
tive canons  are  brought  to  a  close.  In  the  close  of  the  one  we  read,  "  Behold 
I  will  send  you  Elijah  the  prophet,  before  the  coming  of  the  great  and 
dreadful  day  of  the  Lord"  (Mai.  iv.  5.)  In  the  close  of  the  other  we 
read,  "  If  any  man  shall  add  unto  these  things,  God  shall  add  unto  him 
the  plagues  that  are  written  in  this  book ;  and  if  any  man  shall  take 
away  from  the  words  of  the  book  of  this  prophecy,  God  shall  take  away 
his  part  out  of  the  book  of  life."  (Rev.  xxii.  18,  19.)  Thus  it  is  mani- 
fest that  the  old  dispensation  was  only  pi'eparatory ;  that  which  was 
ceremonial  was  to  be  abolished,  and  that  which  was  imperfect  was  to  be 
supplemented.  But  the  gospel  shall  neither  be  superseded  nor  supple- 
mented, until  Christ  shall  come  in  the  clouds  of  heaven  "  with  power  and 
great  glory.'' 

But  finally ',  the  most  important  distinction  of  all  remains  to  be  noticed. 
In  time  past,  God  spake  to  the  fathers  by  the  prophets,  but  he  hath  in 
these  last  days  spoken  to  us  by  his  Son.  Not  that  we  are  to  suppose 
that,  in  former  times,  God  spake  to  the  prophets  directly  and  immediately 
without  the  intervention  or  mediatorship  of  the  Son.  We  have  already 
seen  that  it  has  always  been  the  office  of  Christ  to  reveal  as  well  as  to  pur- 
chase salvation  for  his  people.  But  the  grand  distinctive  difference  con- 
sists in  this— that  while  formerly  the  Son  of  God,  in  his  Divine  person, 
revealed  the  will  of  God  to  the  prophets  ;  in  these  last  times,  Jesus  Christ, 
ncarnate,  hath  revealed  the  will  of  God  to  the  Church.  The  Word  has  been 
H  made  flesh,  and  dwelt  among  us" — "■  who  verily  was  foreordained  be- 
fore the  foundation  of  the  world,  but  was  manifest  in  these  last  times 
for  you.'' 

Whether,  then,  we  look  to  the  clearness  or  the  extent,  to  the  duration 
through  which  it  is  to  continue,  or  the  messenger  by  whom  it  has  been 
conveyed,  we  perceive  that  the  revelation  made  to  us  under  the  New 
Testament  dispensation  has  the  pre-eminence.  In  all  these  respects, 
"  even  that  which  was  made  glorious  had  no  glory,  by  reason  of  the  glory 
that  excelleth." 

But  while  all  this  heightens  our  privilege,  let  us  not  forget  that  it  also 
deepens  our  responsibility.  Is  the  way  of  j-alvation  more  clearly  re- 
vealed to  us  than  it  was  to  to  the  saints  of  a  former  age  ?     Then,  if  ou 


REV.  ALEXANDER   GRIERSON.  591 

feet  still  stumble  on  the  dark  mountains,  it  can  only  be  because  we  are 
wilfully  blind.     And  shall   it  not  redound  to  our  condemnation,  "  that 
light  hath  come  into   the  world,  and  that  we  have  loved  darkness  rather 
than  light,  because  our  deeds  are  evil  ? '     Has  the  wall  of  separation  be- 
tween Jew  and  Gentile  been  broken  down,  and  does  God  now  "  command 
all  men  everywhere  to  repent  ?"     Then  that  command  is  addressed  per- 
sonally and  individually  to  each  of  us,  and  if  we  do    not  personally,  and 
each  for  himself,  comply  with  the  command,   and   embrace  the   gospel 
offer,  we  incur  the  guilt  of  a  positive  refusal  to  listen  to  the  command  of 
God,  and  of  a  positive  rejection  of  the  offers  of  his  grace  ;  or,  if  we  have 
indeed  tasted  and  seen  that  the  Lord  is  gracious,  then,  remembering  that 
"  the  field  is  the  world,"  and  that  in  consequence  of  this,  the  knowledge  of 
the  truth  has  come  to  us  Gentiles,  let  us  labour  and  pray  that  others  may  be 
made  partakers  of  "  like  precious  faith  with  us.''  Are  the  times  of  the  gospel 
the  last  times?  Then  let  us  remember,  that  if  the  means  of  grace  which  we 
enjoy,  do  not,  by  the  blessing  of  God,  prove  effectual  for  our  salvation,  our 
salvation  is  hopeless.     We  have  no  other  Messiah  to  wait  for,  no  further 
revelation  to  expect.     If,  under  the  gospel,   we  still  remain  unconverted 
and  unsaved,  may  not  God  say  regarding  us,  "  What  more  could  I  have 
done  for  my  vineyard  that  I   have  not  done  for  it  ?"     It  were  vain  for 
one  to  arise  from  the  dead.     We  have  not  only  Moses  and  the  prophets, 
we  have  Christ  and  "the  Apostles ;  let  us  hear  them.     And,  last  of  all, 
is  God  now  speaking  to  us  by  his  Son  ?  Then  how  tremendous  the  responsi- 
bility of  refusing  to  listen  to  his  call  !     The  principle  commends  itself  to 
every  conscience,  that  the   guilt  of  rejecting  a  message  increases  in  pro- 
portion to  the  dignity  of  the  messenger.     It  was  on  this  principle  that  the 
Saviour  sought  to  bring  conviction  home  to  the  hardened  minds  of  the  Jews, 
when  he  propounded  the  parable  of  the  householder,  who  having  planted 
a  vineyard,  let  it  out  to  husbandmen,  and  went  into  a  far  country.    "  And 
when  the  time  of  the  fruit  drew  near,  he  sent  his  servants  to  the  husband- 
men, that  they  might  receive  the  fruits  of  it.  And  the  husbandmen  took  his 
servants,  and  beat  one,  and  killed  another,  and  stoned  another.  Again,  he 
sent  other  servants  more  than  the  first;  and  they  did  unto  them  likewise. 
But,  last  of  all,  he  sent  unto  them  his  /Son,  saying,  they  ivill  reverence 
my  Son.     But  when  the  husbandmen  saw  the  Son,  they  said  among 
themselves,  this  is  the  heir,  come,  let  us  kill  him,  and  let  us  seize  his 
inheritance.     And  they  caught  him,  and  cast  him  out  of  the  vineyard, 
and  slew  him.     When  the  Lord,  therefore,  of  the  vineyard  comethj 
what  will  he  do  unto  those  husbandmen  ?     They  say  unto  him,  he  will 
miserably  destroy  those  wicked  men,  and  will  let  out  his  vineyard  unto 
other  husbandmen,  which  shall  render  him  their  fruits  in  their  season.'' 
Thus  were  these  wicked  Jews,  like  David  when  addressed  by  Nathan, 


592  FREE  CHURCH  PULPIT. 

led  to  pronounce  their  own  condemnation.  But  let  us  remember  that 
the  principle  of  the  parable  is  as  applicable  to  gospel  rejectors  still,  as 
it  was  to  the  Jews  who  crucified  our  Lord.  The  messenger  by  whom 
the  gospel  is  addressed  to  us  is  God's  own  Son  ;  and  if  we  refuse  alike  to 
be  awed  by  his  majesty,  or  won  by  his  tenderness,  then  shall  not  the  men 
of  Nineveh  rise  up  in  judgment  with  this  generation  and  condemn  it, 
for  they  repented  at  the  preaching  of  Jonah  ;  and,  behold!  a  greater 
than  Jonah  is  here.  Oh  !  while  we  repeat  the  words,  let  us  seek  to  grasp 
and  to  realize  the  stupendous  thought,  that  "  the  mighty  God,  even  the 
Lord,  hath  spoken,  and  called  the  earth,  from  the  rising  of  the  sun 
unto  the  going  down  thereof ;''  that  he  who  "stands  at  our  door  and 
knocks,''  and  who,  by  his  providences,  his  word,  his  ministers,  and 
his  Spirit,  entreats  us  to  "  be  reconciled  unto  God  ;''  that  he  is  none 
other  than  Jehovah's  fellow.  And  does  not  every  conscience  respond 
to  the  awful  appeal — "  How  shall  we  escape,  if  we  neglect  this  great 
Balvation. " 

In  conclusion,  are  there  any  who,  while  gratefully  alive  to  the  im- 
portance of  all  these  distinctions,  and  joyfully  appreciating  the  pre- 
eminent privileges  now  possessed,  yet  feel  as  if  all  these  advantages 
were  counterbalanced  by  the  fact  that  the  Jewish  people  lived  under  a 
theocracy,  and  that  prophets  were  raised  up  to  address  them  from  time 
to  time,  according  to  the  ever-varying  exigencies  of  their  condition,  while 
Christ  is  now  gone  "to  his  Father  and  our  Father,"  and  we  have  no 
farther  revelation  to  expect,  however  our  circumstances  may  vary  ?  Now 
it  is  most  true  that  the  Shekinah  is  no  longer  visible,  resting  upon  the 
mercy-seat,  and  that  He  whom  the  Shekinah  represented  no  longer  ta- 
bernacles among  men.  "  The  heavens  have  received  him  until  the  time  of 
the  restitution  of  all  things."  Yet  he  has  not  left  his  people  comfortless. 
Among  his  latest  words,  we  find  the  promise  recorded,  "  Lo !  I  am 
with  you  alway,  even  to  the  end  of  the  world."  "  I  will  not  leave  you 
comfortless  ;  I  will  come  unto  you."  Most  true  it  is,  that  we  have  no 
farther  revelation  to  expect,  amid  all  the  vicissitudes  of  Christian  ex- 
perience. There  is  no  other  promise  on  which  the  faith  of  a  believer 
can  rest,  than  those  which  the  Bible  contains — no  other  source  of  con- 
solation to  which  he  can  turn  than  "that  which  is  written."  But  the 
objection  keeps  out  of  view  the  important  truth  that  Christ  still  "  walks 
among  the  seven  golden  candlesticks" — that  he  sends  forth  his  Spirit  to 
enlighten  his  people's  eyes,  and  to  comfort  his  people's  hearts.  In- 
deed, the  objection  seems  to  be  anticipated  and  answered  by  the  very 
form  of  expression  in  the  text.  "God  hath  spoken  to  us  by  his  Son;'' 
as  if  he  had  said,  You  are  not  dependent  merely  upon  a  dead  book  for 
counsel  and  consolation  ;  you  have  a  living  teacher,  an  ever-present 


REV.   ALEXANDER   GRIERSON.  50 

friend.     The  living  teacher  can  adapt  his  lessons  to  the  varying  cir- 
cumstances of  those  whom  he  instructs  ;  every  new  emergency  that  oc- 
curs calling  forth  from  him  corresponding  reproofs  or  encouragements. 
The  instruction  contained  in  books  is  unchangeable  ;  and  circumstances 
may  sometimes  arise  in  the  reader's  history  for  which  the  book  has 
made  no  provision.     No  such  defect,  however,  is  ever  experienced  by 
the    New  Testament  believer.     He  has  no  farther  revelation  to  expect, 
either  oral  or  written  ;  but  that  is  only  because  "  the  law  of  the  Lord 
is"  already  "  perfect."     It  makes  provision  for  every  case  that  can 
arise  in  the  believer's   experience.     It  resolves  every  doubt,  it  satisfies 
every  want,  it  banishes   every  perplexity.     And  not  only  is  the  be- 
liever furnished  with  a  perfect  revelation,  but  there  is  a  living,  though 
invisible  Saviour,  before  whom  he   can  spread  his  case.     There  is  a 
living  ministry  "  for  the  perfecting  of  the  saints  ;"  there  is  a  living 
Spirit  to  "  bring  all  things  to  their  remembrance.''     Thus  richly  fur- 
nished, we  appeal  to  the  believer  himself,  whatever  may  have  been  his 
circumstances,  either  in  the  hour  of  gladness,  or  in  the  hour  of  gloom, 
whether  he  has  ever  searched  the   Scriptures,  with  faith  and  prayer, 
and  yet  failed  to  find  "  a  portion  of  meat  in  due  season."     And,  if  this 
be  your  experience,  oh  believer  !  then  remember  the  obligations  you 
owe  to  Him  by  whom  all  this  rich  provision  has  been  furnished  ;  and 
forget  not  the  object  for  which  it  has  been  made — ';  That  the  man  of 
God  may  be  perfect,  thoroughly  furnished  unto  all  good  works." 


(  m  ) 


SERMON   CXXVI. 

rBESENCE  OF  CHRIST  IN  THE  MEETINGS  OF  HIS  PEOPLE. 

BY  THE  REV.  WILLIAM  WILSON,  CARMYLIE, 

Where  two  or  three  are  gathered  together  in  my  name,  there  am  I  in  the  midst  of  them.— 
Matt,  xviii.  20. 

There  are  two  things  in  the  text  that  claim  our  attention.  There  is 
a  promise,  and  a  statement  of  the  circumstances  in  which  that  promise 
will  be  realised.  The  promise  is,  "  there  am  I  in  the  midst  of  them." 
The  circumstances  are,  "  where  two  or  three  are  gathered  together  in  my 
name/'  Let  us  attend  to  these  points  in  the  order  in  which  they  have 
now  been  stated. 

First  of  all,  let  us  look  to  the  promise  :  "  There  am  I  in  the  midst  of 
them."  And  upon  this  observe,  first,  that  there  is  a  certain  sense  in 
which  it  is  true  of  Jesus,  that  he  is  present  with  all  men  and  at  all 
times.  This  is  true  of  him  in  his  divine  nature,  for  it  is  essential  to  our 
very  conceptions  of  that  nature  to  believe  it  omnipresent.  Jesus  unites 
in  his  own  person  both  the  nature  of  God  and  the  nature  of  man.  As 
man,  he  once  tabernacled  on  this  earth,  as  man  he  is  now  seated  at  the 
right  hand  of  the  throne  of  God,  and  is  present  in  the  upper  santuary  and 
no  where  else.  But  before  he  appeared  in  fashion  as  a  man,  he  had  an 
existence — he  was  from  eternity  with  God — he  was  God — and  in  this 
nature  manifested  the  divine  energies  of  the  Godhead,  fur  all  things  were 
created  by  him,  and  without  him  was  not  anything  made  that  was  made. 
In  this  nature  he  is  everywhere  present,  and  it  is  true  of  him  what  the 
Psalmist  says  of  the  Father,  "  Whither  shall  I  go  from  thy  Spirit,  or 
whither  shall  I  flee  from  thy  presence.  If  I  ascend  up  into  heaven, 
thou  art  there;  if  I  malce  my  bed  in  hell,  behold  thou  art  there.  If 
I  take  the  wings  of  the  morning  and  dwell  in  the  uttermost  parts  of  the 
sea,  even  there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold 
me."  Wherever  we  are,  then,  by  night  or  by  day — whatever  we  do, 
or  think,  or  speak,  Jesus  is  a  present  observer  of  all.  Nothing  escapes 
his  cognizance,  and  by  thus  searching  all  things,  he  becomes  qualified 
for  the  discharge  of  that  last  grand  duty  which  is  devolved  upon  him  as 
Mediator,  to  judge  the  world  in  righteousness.     And  it  were  well  that 


REV.  WILLIAM  WILSON. 


5  95 


we  remembered  continually  that  wc  arc  never  hid  from  the  presence  of 
him  who  is  now  our  witness,  and  will  one  day  be  our  judge.  He  notes 
and  records  every  unholy  thought,  every  vile  desire,  every  idle  word, 
every  wicked  deed  ;  he  is  in  the  midst  of  all  men  ;  very  near  each  of 
them  for  this  purpose ;  and  when  the  throne  shall  be  set,  and  the  books 
opened,  and  the  wrath  of  the  Lamb  displayed— the  fearful  scroll  shall  be 
unfolded  in  presence  of  the  assembled  universe,  and  secret  things  made 
known,  and  the  memory  of  forgotten  sins  recalled,  and  the  wicked  sent 
to  hell  with  all  their  sins  engraven  upon  their  souls,  and  brought  to  their 
everlasting  remembrance. 

It  is  very  plain,  however,  that  when  Jesus  gave  to  his  disciples  the 
promise  contained  in  the  text,  he  meant  something  different  from  that 
to  which  we  have  referred.  There  is  a  sense  in  which  he  is  present 
with  his  people,  in  which  he  is  not  present  with  the  world.  And  when 
in  the  text  Jesus  gives  the  promise  of  his  presence,  he  gives  it  not  as 
something  which  they  should  dread  and  tremble  at,  but  as  that  which 
was  peculiarly  fitted  to  comfort  and  animate  them.  It  was  in  this  sense 
that  God  of  old  time  was  present  with  his  people  in  their  journeyings 
through  the  wilderness.  He  was  with  them  as  a  guide  in  all  the  way,  as 
a  minister  of  their  daily  sustenance,  as  a  shield  against  their  most 
powerful  enemies.  It  is  the  same  kind  of  blessings  which  Jesus  here 
promises  to  his  people  ;  even  to  be  with  them  in  all  the  way  of  their 
pilgrimage,  to  sustain,  and  comfort,  and  defend  them,  and  to  manifest 
himself  unto  them  in  another  way  than  he  does  unto  the  world,  to  show 
them  his  glory  and  the  power  of  his  grace.  When  Jacob  fled  from  his 
father's  house,  fearing  the  anger  of  his  brother,  and  set  out  on  his  dis- 
tant journey  with  only  his  staff  in  his  hand,  he  had  this  very  promise 
fulfilled  to  him  in  some  measure.  "When  he  lay  down  at  eventide,  un- 
der the  open  sky,  and  took  of  the  stones  of  the  place  and  made  them  his 
pillow,  his  soul  was  refreshed  by  sweet  visions  of  the  divine  glory,  and 
views  of  that  ceaseless  intercourse  established  between  heaven  and  earth, 
in  which  the  angels  are  ever  ministering  to  the  heirs  of  salvation,  and 
the  children  of  God,  in  their  utmost  destitution  and  abandonment,  are 
made  to  know  and  feel,  that  though  cast  down  they  are  not  forsaken, 
but  that  they  have  a  mightier  force  on  their  side  than  all  that  can  be 
against  them.  The  Patriarch  exclaimed  when  he  arose,  surely  the 
Lord  is  in  this  place  :  and  he  called  the  name  of  it  Bethel — the  house 
of  God.  Even  so  it  is,  that  Jesus  is  in  the  midst  of  his  people  now, 
and  amply  fulfills  the  promise  of  the  text.  Though  no  longer  mani- 
fested in  those  outward  palpable  revelations  of  his  grace  and  glory,  fit- 
ted to  that  state  of  the  Church  in  which  faith  had  less  to  rest  upon,  he 
gives  to  his  people  a  sweet  consciousness  of  his  abiding  presence,  which 


596  FREE  CHURCH  PULPIT. 

not  the  less  true  and  soul-satisfying  that  it  is  invisible.  He  gives  the 
soul  a  nearness  of  access  unto  himself — draws  forth  its  desires,  and  in- 
flames them  with  admiration  and  love — exhibits  his  own  infinite  graces, 
and  beauty,  and  fulness — opens  the  eye  of  faith  to  behold  his  unspeak- 
able preciousness — brings  into  the  mind  the  sayings  of  his  holy  word, 
with  6uch  sweet  consciousness  of  their  truth,  that  their  hearts  burn 
within  them  as  they  talk  with  him — enlarges  and  purifies  their  affec- 
tions, and  pours  into  them  the  refreshing  streams  of  his  own  love,  and 
thus  establishes  and  maintains  a  communion  with  himself  all  the  more 
near  and  intimate,  that  it  is  directly  with  the  inner  man,  at  once  melt- 
ing the  soul  with  the  glow  of  his  love,  and  awing  it  to  humble  rever- 
ence by  the  exhibition  of  his  glory. 

Still  farther,  the  promise  implies  a  readiness,  on  the  part  of  Christ,  to 
do  for  his  people  what  they  ask.    This  will  be  at  once  apparent,  if  we  ex- 
amine, for  a  moment,  the  connection  of  the  text  with  the  preceding  verse. 
The  statement  in  the  text,  indeed,  is  given  as^a  reason  why  the  disciples 
should  rely  with  confidence  on  the  promise  made  to  them.     "  Again, 
I  say  unto  you,  that  if  two  of  you  shall  agree  on  earth,    as  touching 
anything  that  they  shall  ask,  it  shall  be  done  for  them  of  my  Father 
which  is  in  heaven  ;  for  where  two  or  three  arc  axct  together  in  my  name, 
there  am  I  in  the  midst  of  them."     That  is  to  say,  you  may  rest  per- 
fectly certain,  that  your  requests  shall  be  attended  to  and  fulfilled  by 
my  Father,  for  I  am  present  to  hear  them  offered,  and  in  discharge  of 
my  mediatorial  service,  I  present  them  before  the  throne  on  high  :  the 
Father  heareth  me  always,  and  the  prayers  of  my  people  shall  not  be 
disappointed.     It  is  plain,  then,  that  the  promise  of  the  text  is  one  of 
assistance,  that  it  includes  the  idea  of  Christ's  presence  as  Mediator,  and 
prevailing  intercessor,  making  known  the  wants  of  his  people,  pouring 
them  into  the  ear  of  the  Father,  and  obtaining,  on    the  ground  of  his 
own  merit,  a  favourable  answer  to  all  their  requests.     It  may  easily  be 
conceived  what  confidence  and  gladness  such  a  promise  was  fitted  to 
convey  to  the  minds  of  those  to  whom  first  it  was  uttered.     They  had 
forsaken  all  for  Christ,  and  were  following  him  as  the  Good  Shepherd ; 
and  from  what  they  had  observed  and  experienced,  both  of  his  power 
and  his  condescending  love,  it  needed  no  more  than  the  promise  of  bis 
abiding  presence  to  communicate  to  them  the  assurance  that  whatever 
their  future  lot  might  be — whatever  the  exigencies  of  their  condition — 
they  would  be  aided  and  delivered  in  such  a  way  as  at  once  to  exhibit 
the  grace  and  beneficence  of  his  own  nature,  and  to  convey  to  them  that 
efficient  help  which  they  required.     And  not  less  comforting  is  the  pro- 
mise to  the  disciples  of  Jesus  now,  for  it  is  the  very  object  and  design 
of  his  presence  in  the  midst  of  them,  at  the  same  time  to  direct  and  to 


RKV.  WILLIAM  WILSON.  597 

fulfil  their  desires,  insomuch  that,  when  any  two  of  them  shall  agree  on 
earth  as  touching  any  thing  that  they  shall  ask,  it  shall  be  done  for 
them,  or  by  them,  either  in  their  standing  still  and  seeing  the  salvation 
of  God,  or  in  their  being  made  more  than  conquerors,  through  him  that 
loved  them. 

But  again,  the  whole  richness  of  the  promise  has  not  yet  been  un- 
folded. There  is  something  like  an  emphasis  in  the  way  in  which  it  is 
written,  and  the  peculiar  form  of  expression  is  not  devoid  of  signifi- 
cance. I  am  "  in  the  midst"  of  them.  Jesus  is  not  merely  beside  his 
people,  observing  their  condition,  and  ready  to  tender  his  aid  in  their 
difficulties.  He  is  not  only  manifested  as  near  to  them  all,  to  inspire 
them  with  confidence  and  hope.  He  is  in  the  very  midst  of  them, 
mingled  with  the  assembly,  and  equally  near  to  every  person  who  com- 
poses it.  And  this  naturally  suggests  the  thought,  and  confirms  the 
doctrine,  that  Jesus  is  not  only  with  his  people  for  the  purpose  of  exa- 
mining into  their  wants,  and  conferring  upon  them  those  blessings  of 
his  salvation  which  are  common  to  all  believers,  but,  moreover,  that 
with  tender  consideration  he  regards  the  utterances  of  every  individual 
heart,  and  makes  the  outgoings  of  his  benevolence  not  merely  commen- 
surate to  their  expressed  desires,  but  confers  upon  each  those  special 
graces  which  are  fitted  at  once  to  sweeten  the  spiritual  intercourse  of 
the  soul  with  himself,  and  to  enrich  it  with  those  divine  ornaments 
which  shall  best  display  the  lustre  of  his  own  glory.  He  will  not  break 
the  bruised  reed,  nor  quench  the  smoking  flax.  It  is  his  delightful 
office  to  "  lift  up  the  hands  that  hang  down,  and  to  confirm  the  feeble 
knees.''  It  is  the  part  of  him  who  is  meek  and  lowly  in  heart,  to  "  ap- 
point unto  them  that  mourn,  beauty  for  ashes,  the  oil  of  joy  for 
mourning,  and  the  garment  of  praise  for  the  spirit  of  heaviness."  It  is 
his  to  say  to  the  timid  soul,  "  Fear  not,  for  I  am  with  thee,  be  not  dis- 
mayed, for  I  am  thy  God;''  to  those,  who  are  tempted,  to  whisper  the 
glad  assurance,  "  my  grace  is  sufficient  for  thee,  my  strength  is  perfect 
in  weakness."  It  is  his  to  shew  to  the  ignorant  the  treasures  of  his 
wisdom,  and  to  say  of  the  backsliding  penitent,  "  bring  forth  for  him 
the  fairest  robe,  and  let  the  fatted  calf  be  killed,  for  this  my  son  was 
dead  and  is  alive,  he  was  lost,  and  is  found."  For  every  diversity  of 
condition  in  which  his  people  are  placed,  Jesus  has  something  appropri- 
ate to  bestow,  and  he  is  in  the  midst  of  them  for  the  very  purpose  of 
providing  for  their  special  wants,  and  soothing  the  diseases,  and  healing 
the  plagues  of  every  soul.  Confide,  then,  0  believer,  in  this  merciful 
Saviour,  "  in  whom  dvvelleth  all  the  fulness  of  the  Godhead.  Open  up 
your  hearts  to  communion  with  him.  Let  him  know  your  spiritual  dis- 
eases— fear  not  to  express  to  him  your  heart's  desires — and  all  your  plagues 


598  FREE  CHURCH  PULPIT. 

shall  be  healed,  and  your  souls  filled  with  peace  and  joy  unspeakable. 
And   is  it  really  so  that  this  promise   is   in  course  of  daily  fulfilment 
among  Christ's  people  ?     It  were  worth  while,  as  the  best  test  and  assur- 
ance of  it,  to  examine  the  feelings,  and  to  ascertain  the  supplies  given 
to  an   assembly  of  sincere  worshippers.     Suppose  for  a  moment  that 
we  were  gifted  with  a  power  of  vision  into  the  inner  chambers  of  thought) 
and  that  we  could  see  an  assembly  of  disciples  as  they  are  presented  to 
the  eye  of  omniscience — that  we  were  cognizant  of  the  thoughts  which 
occupy  the  mind,  and  the  degree  in  which  these  operate  upon  the  affec- 
tions— and  that  we  could  notice  the  outgoings  of  the  various  desires  of 
every  heart,  and  measure  the   degree  of  their  intensity,  then  beyond 
doubt  we  would  also  perceive  the  outpourings  of  the  Divine  beneficence 
— to  every  soul  its  measure — for  every  desire  its  appropriate  counter- 
part presented — and  to  the  intently  directed  thought  visions  of  heavenly 
truth  opened  up  as  intimate,  and  satisfying,  and  subduing,  as  those 
which  prophets  and  holy  men  of  old  were  privileged   to  enjoy.     Nay, 
without  supposing  this  unattainable  spectacle  of  the  spiritual  world,  is 
there  not  presented  to  our  common  every-day  observation,  if  we  would 
but  notice  it,  an  abundant  confirmation  of  the  promise  before  us  ?    Let 
but  two  persons,  differently  circumstanced,  speak  over  their  individual 
experiences  after  leaving  the  assembly  of  saints,  and  the  faithfulness  of 
Jesus  to  his  promise  would  become  at  once  apparent.     The  same  truths 
have  been  presented  to  all,  and  in  the  same  form — the  same  desires  have 
been  expressed  in  prayer — the  same  thanksgivings  uttered,  yet  how  in- 
finitely varied  are  the  results  produced  !    Even  on  the  supposition  that 
all  are  believers,  and  that  Jesus  has  been  giving  something  to  all,  send- 
ing none  empty  away,  how  diverse  the  gifts  he  has  through  the  same  in- 
strumentality bestowed  !     One  soul,  according  to  its  need  and  its  capa- 
city, has  laid  firm  hold  of  one  truth,  on  which  it  rests  and  in  which  it 
rejoices — another  has  obtained  a  new  view  of  the   infinite  grace  and 
beauty  of  Jesus,  and  is  ravished  with  the  contemplation  of  it,   and  so 
throughout   all  the   diversity  of  human    condition — according  to   the 
temptations,  the  distresses,  the  capacities  of  each,  it  has  been  found  that 
Jesus  has  been  ministering  his  varied  gifts.     The  like  figure  to  this  we 
have  presented  to  us  in  the  processes  of  the  vegetable  world.     In  a 
garden    the   trees  of  various  kinds,    the   bushes,    the    vegetables,  the 
flowers,  have  all  outwardly  and  visibly  the   same  kind  of  nourishment 
supplied  to  them — they  are  all  planted  in  the  same  soil — they  are  all 
refreshed  by  the  same  showers — warmed  by  the  same  sun — fanned  by 
the  same  breezes,  yet  how  diversified  the  results,  and  how  gloriously  do 
the  wisdom,  and  power,  and  beneficence  of  God  shine  forth  in  them  ! 
He  fits  eachfor  the  reception  of  those  ingredients  suitedto  its  nature — en- 


REV.  WILLIAM  WILSON.  599 

dows  each  with  the  power  of  elaborating  and  assimilating  these — and  sup- 
plies each  with  its  appropriate  nourishment.  Even  so  it  is  with  Jesus  in 
the  midst  of  his  people.  He  distributes  to  every  one  of  them  the  portion 
they  require — those  gifts  which  fit  them  for  the  place  they  are  designed 
to  fill,  and  the  purpose  which  in  the  kingdom  of  grace  they  are  intended 
to  serve.  And  all  this  he  accomplishes  through  the  same  outward  in- 
strumentality. 

Nor  must  it  be  forgotten  that  all  this  divine  operation,  whereby  an 
infinitely  varied  supply  is  afforded,  and  results  equally  glorious  and 
harmonious  are  produced — each  member  being  fitted  for  its  own  special 
onice — it  must  not  be  forgotten  that  all  this  is  directly  spiritual,  and 
that  there  is  throughout  a  twofold  operation  carried  on.  For  not  only 
is  Jesus  in  the  midst  of  his  people—  standing  as  it  were  close  beside 
every  soul,  and  with  untiring  benefcance  conferring  upon  it  a  suitable 
provision,  but  that  Jesus  is  also  in  every  believer — within  the  sanctuary 
of  his  heart,  creating  within  it,  and  enabling  it  to  put  forth  its  gracious 
affections—  transforming  it  by  his  plastic  hand — enlarging  its  capacities, 
and  fitting  them  for  the  reception  of  heavenly  nourishment.  This  also 
is  involved  in  the  promise  of  the  text,  and  this  view  of  it  is  what  con- 
stitutes its  chief  preciousness.  For  what  were  it  to  the  dead  to  mock 
them  with  the  oiler  of  food,  of  which  they  had  no  power,  and  could 
have  no  desire  to  partake  ?  But  Jesus  is  in  the  midst  of  his  people. 
He  comes  knocking  at  the  door  of  their  hearts,  soliciting  a  welcome  ad- 
mission, and  gaining  access  through  the  power  of  his  own  grace — he 
controls  and  directs  all  their  thoughts  within  them — and  sends  forth 
those  far  reaching  desires  which  enter  into  that  which  is  within  the 
veil.  And  it  is  of  importance  to  bear  *n  mind  that  this  promised  pre- 
sence of  Jesus  is  not  transient  and  temporary — is  not  reserved  for  some 
rare  and  solemn  occasions.  The  expression  of  the  text  is  very  emphatic. 
I  am  in  the  midst  of  them — a  much  more  decisive  statement  than  if  it 
had  been  expressed  in  the  future — I  shall  be  with  you.  For  it  amounts 
to  this:  In  the  circumstances  described,  you  maybe  assured  there  shall 
be  no  room  for  expectant  and  anxious  hope.  It  is  always  a  present 
truth.  I  am  with  them.  In  no  age  of  the  world,  in  no  country  shall 
this  be  untrue.  My  presence  shall  anticipate  hope.  Nowhere  shall 
my  people  be  gathered  together  in  my  name  but  it  is  true  concerning 
them  at  that  time  and  in  these  circumstances  that  I  am  in  the  midst  of 
them.  Behold,  then,  how  very  rich  is  the  promise  of  the  text — a  pro- 
mise that  endureth  for  ever — a  piomise  boundless  in  its  reach  and 
amplitude  !  How  may  we  attain  its  realization '?  Under  what  circum- 
stances shall  it  be  fulfilled  in  our  experience  ?  Let  us  now  there- 
fore enquire  into  the  second  thing  proposed,  and   endeavour  to  dis- 


600  FREE  CHURCH  PULPIT. 

cover  the  circumstances  under  which  we  may  surely  expect  the  fulfil- 
ment of  this  rich  and  divine  promise.  "  When  two  or  three  are  gath- 
ered together  in  my  name." 

It  is  obvious  from  the  context,  that  the  promise  has  a  special  and 
primary  application  to  the  office-bearers  of  Christ's  Church,  when 
gathered  together  for  the  exercise  of  Church  government.  But 
while  this  is  plainly  the  primary  and  special  application  of  the  text, 
it  cannot  be  doubted  that  it  was  given  forth  for  the  direction 
and  comfort  of  the  disciples  of  Christ  in  the  widest  sense  of  the 
term,  and  that  the  promise  it  contains  may  be  laid  hold  of  in  faith  by 
all  assemblies  of  Christ's  people.  And  in  this  view  I  remark,  first, 
that  the  promise  is  made  to  disciples.  This  is  obvious  from  its  connec- 
tion with  the  preceding  verse,  in  which  the  answer  to  united  and  be- 
lieving prayer  is  promised  to  two  of  them,  i.  e.  of  the  disciples,  har- 
monizing in  their  sentiments,  and  from  the  heart  sending  up  to  God 
the  same  requests.  The  two  or  three  in  the  text,  are  just  the  same 
class  of  persons,  for  it  is  stated  as  the  very  ground  on  which  their 
prayers  will  be  answered,  that  "  Jesus  is  in  the  midst  of  them,"  giving 
efficacy  to  all  their  petitions,  and  acceptance  to  all  their  services,  by  his 
own  infinite  worth,  and  his  all-prevalent  intercession.  And  when  we 
consider  this,  is  there  not  plainly  discovered  to  us  at  least  one  reason 
why  our  solemn  assemblies,  in  the  house  of  prayer,  are  so  little  blessed  ? 
Outwardly,  indeed,  all  are  there  as  disciples,  but  how  very  little  is  there 
of  the  spirit  of  discipleship — of  looking  to  Jesus  for  light,  comfort, 
peace,  purity,  the  effusion  of  every  grace  !  Outwardly  all  assume  the 
reverent  attitude  of  prayer,  but  how  little  is  there  of  real  oneness  of 
heart,  and  faith,  and  hope,  touching  those  things  which  they  shall  ask  of 
God  !  And  now  we  complain  not  so  much  of  that  mere  cold  formalism 
so  extensively  prevalent,  which  induces  men  to  draw  near  to  God  with 
the  mouth,  and  honour  him  with  the  lips,  while  the  heart  is  far  from 
him.  Our  complaint  is,  that  the  prayers  of  the  sanctuary  are  not 
joined  in,  even  as  a  matter  of  form,  Its  language  enters  into  the  ear, 
but  it  provokes  no  gracious  desire  heaven-ward.  It  is  heard,  not  joined 
in.  It  may  be  the  prayer  of  the  minister,  it  is  not  the  prayer  of  the 
people.  They  do  not  unite  together  in  it,  and  hence  it  brings  down.no 
liberal  response  from  heaven.  How  changed  would  the  aspect  and  the 
enjoyments  of  our  assemblies  be,  if  this  soul-starving  habit  were  alto- 
gether abandoned  ;  if,  as  disciples  of  a  common  Lord,  we  were  with 
one  accord  in  one  place ;  if  the  utterance  of  every  petition  from  the 
minister  brought  forth  the  image  and  echo  of  itself  from  the  souls 
of  all  the  people,  so  that  the  desires  should  not  be  his  but  theirs  also  — 
the  prayer  not  an  utterance  for  them,  but  an  utterance  by  them — united 


REV,  WILLIAM  WILSON.  G01 

hearts  sending  up  one  common  petition.  It  is  not  a  groundless  ima- 
gination, but  one  of  the  most  sober  and  well-grounded  realities  of  faith 
in  such  circumstances,  to  expect  the  revival  of  the  glorious  days  of  Pen- 
tecost. Indeed,  amid  all  the  faithlessness  and  carnality  of  Christ's  dis- 
ciples, there  is  left  to  us  so  much  at  least  of  the  experimental  proof  of 
the  truth  embodied  in  the  text,  as  to  satisfy  us  of  this.  There  are,  per- 
haps, in  every  congregation,  more  or  fewer  who  in  some  measure  fulfil  the 
conditions  of  the  promise,  who  meet  together  as  disciples.  And  to  them 
Christ  proves  his  faithfulness.  The  assembly  is  the  most  delightful 
place  of  resort  to  them,  for  it  is  their  meeting  place  with  Christ.  They 
feel  it  to  be  refreshing  and  profitable  for  their  souls.  They  receive  out 
of  Christ 'sexhaustless  stores.  It  is  seldom  that  the  Sabbath  is  to  them  a 
day  lost,  and  if  there  be  such  times  of  drought  and  barrenness,  none  are 
so  prepared  to  admit  as  they,  that  they  have  lost  a  precious  opportunity  ; 
not  because  Christ  is  faithless,  but  because  they  have  not  met  as  disciples. 
Nor  does  the  experience  of  others  afford  less  convincing  proof  of  the 
faithfuless  of  Christ  to  his  promise.  The  Sabbath  is  to  them  a  weariness. 
They  go  to  the  house  of  God  with  listless  minds,  with  hearts  hardened 
and  encrusted  with  worldly  cares,  and  they  return  home  more  wearied 
than  they  went.  So  much  time  has  been  passed  over,  but  it  has  been 
time  wasted.  Jesus  has  not  been  beside  them,  they  have  not  seen  him 
in  his  holy  place,  nor  have  they  tasted  of  his  grace.  But  wherefore  ? 
They  have  not  gone  up  to  the  assembly  as  disciples  ;  they  have  not 
waited  there  in  that  character.  They  have  gone  in  obedience  to  the 
claims  of  custom,  without  faith  and  without  hope,  and  they  have  been 
sent  empty  away.  They  have  not  taken  any  part  in  the  services  of  the 
sanctuary,  and  they  have  not  been  made  partakers  of  its  blessings. 
They  have  presented  their  bodies  before  the  Lord,  but  the  text  contains 
no  promise  of  carnal  blessings.  It  is  with  the  soul  that  God  has  to  do  in 
all  its  thoughts  and  affections.  And  were  the  investigation  made,  whether 
the  thoughts,  and  desires,  and  hopes,  and  fears  of  such  men  were  gathered 
within  the  sanctuary,  and  waiting  in  patient  expectation  upon  God,  we 
would  find  that,  so  far  from  the  circumstances  being  realized  in  which 
we  might  expect  the  fulfilment  of  the  promise,  these  seeming  disciples  of 
Jesus  who  have  been  visibly  brought  together,  were  in  reality  each 
eagerly  pursuing  his  worldly  avocations — the  merchant  engaged  in  his 
busy  traffic,  and  the  labourer  anticipating  the  renewal  of  his  toil.  What 
fearful  mockery  is  this  of  the  Divine  omniscience  ?  Does  it  not  cease  to 
be  wonderful  that  there  should  be  so  little  realization  of  the  Divine  pro- 
mises ?  Is  it  not  altogether  amazing  that  there  should  not  be  upon  us 
♦he  visitation  of  destructive  wrath  ? 

But  when  we  say  that  Christ's  promise  in  the  text  is  to  disciples,  it  is 
No.  155.— Ser.  126.  vol.  in. 


602  FREE  CHURCH  PULPIT. 

needful  to  guard  against  the  inference,  that  it  is  vain  for  others  to  wait 
upon  his  ordinances.  Christ,  it  is  true,  has  said  that  he  is  in  the  midst  of 
his  disciples,  but  this,  so  far  from  excluding  others  from  such  an  assembly, 
contains  an  ample  encouragement  for  them  to  come.  Christ  is  there — pre- 
eminently, peculiarly,  powerfully,  graciously,  there.  This  is  the  very 
place  then  to  meet  him,  and  to  behold  his  glory  and  the  power  of  his  grace. 
Christ  is  in  the  midst  of  his  disciples  to  strengthen  and  refresh  them  ;  he 
is  there  to  convince  and  convert  the  unbeliever.  The  king  is  there  with 
his  quiver  full  of  arrows  ;  and  it  is  there  especially  that  he  pierces  the 
hearts  of  his  adversaries.  He  is  there  to  wound,  that  he  may  bind  up 
and  heal. 

I  remark,  secondly,  that  in  order  to  realize  the  riches  of  the  promise, 
the  disciples  must  be  gathered  together.  It  is  true  that  there  is  no  time 
and  there  are  no  circumstances,  when  Christ  is  absent  from  his  people. 
His  promise  is,  "  Lo,  I  am  with  you  alway,  even  to  the  end  of  the 
world."  He  is  not  only  beside  his  people,  but  dwelling  in  them  by  his 
Spirit.  Their  bodies  are  temples  of  the  Holy  Ghost.  And  it  is  most 
comforting  and  blissful  to  know  that  we  are  called  upon  to  undertake 
no  duty,  to  endure  no  trial,  in  which  we  have  not  the  assurance  of 
Christ's  presence  and  aid.  He  dwelleth  with  us,  and  shall  be  in  us. 
But  he  has  given  special  promises  to  the  congregation  of  his  diseiples, 
and  from  what  we  read  of  the  experience  of  the  saints  of  old,  as  well  as 
from  what  has  come  within  the  range  of  our  own  observation,  we  are 
entitled  to  conclude  that  it  is  within  his  house,  and  in  the  assembly  of 
his  saints,  that  he  makes  the  clearest  manifestations  of  his  glory,  and 
pours  forth  the  richest  effusions  of  his  grace.  Hear,  for  example,  the 
testimony  of  David,  "How  amiable  are  thy  tabernacles,  0  Lord  of 
Hosts  !  My  soul  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord  ; 
my  heart  and  my  flesh  crieth  out  for  the  living  God.  Blessed  are  they 
that  dwell  in  thy  house  ;  they  will  be  still  praising  thee,"  Psalm 
Lxxxiv.  "  As  the  heart  panteth  after  the  water-brooks,  so  panteth  my 
soul  after  thee,  0  God.  My  soul  thirsteth  for  God,  for  the  living  God : 
when  shall  I  come  and  appear  before  God  ?  My  tears  have  been  my 
meat  day  and  night,  while  they  continually  say  unto  me,  Where  is  thy 
God  ?  When  I  remember  these  things,  I  pour  out  my  soul  in  me  :  for 
I  had  gone  with  the  multitude  ;  I  went  with  them  to  the  house  of  God, 
with  the  voice  of  joy  and  praise,  with  a  multitude  that  kept  holiday," 
Psalm  xlii.  It  was  manifestly  as  the  result  of  his  own  personal  ex- 
perience that  he  declared,  "  The  Lord  loveth  the  gates  of  Zion  more  than 
all  the  dwellings  of  Jacob.  Glorious  things  are  spoken  of  thee,  0  city 
of  God."  And  now  were  our  hearts  but  one  in  anticipation  and  in  de- 
sire with  that  of  the  Psalmist,  we  would  become  possessed  of  the  same 


REV.  WILLIAM   WILSON.  603 

experience,  and  know  it  as  a  joyful  truth  that  the  Lord  loveth  the 
gates  of  Zion.  This  place  would  soon  become  distinguised  as  the  birth- 
place of  souls,  and  also  as  that  in  which  there  was  nearest  access  to  God, 
and  the  brightest  manifestations  of  his  glory. 

Now,  none  of  us,  at  least,  are  without  the  experience  of  having  been 
often  gathered  together  with  the  multitude  that  keep  holiday,  and  go 
to  the  house  of  God.  Plow  does  it  stand  with  us  in  respect  to  the  expe- 
£.  mental  fulfilment  of  the  promise  ?  Have  we  met  with  Christ  ?  Has 
he  been  in  the  midst  of  us  ?  Have  we  seen  his  power  and  his  glory  in 
the  sanctuary  ?  If  not,  the  guilt  is  all  on  our  side — it  is  all  accumulated 
on  our  heads.  And  it  is  an  overwhelming  iniquity  to  have  spent  one 
profitless  Sabbath  within  the  courts  of  the  Lord's  house.  The  king,  by 
the  proclamation  of  the  text,  has  invited  us  to  come  and  meet  with  him 
in  his  court,  that  he  might  make  us  partakers  of  his  grace,  and  to  show  us 
all  his  riches  and  power,  and  we  have  slighted  the  invitation,  and  thus  in- 
sulted his  majesty  and  his  goodness.  There  can  be  no  doubt  that  Christ  is 
there,  and  if  we  have  not  met  him,  and  been  satisfied  with  his  presence,  it  is 
because  we  have  not  been  there.  Our  bodies  may  have  been,  but  our 
spirits  have  not  waited  upon  him.  And  the  communion  of  Christ  with 
his  people  is  that  of  spirit  with  spirit.  The  assembly  spoken  of  in 
the  text  is  not  the  gathering  together  of  the  outer  frame  work,  but  of 
living  spirits — the  gathering  in  of  the  wandering  thoughts — the  sub- 
jugation of  the  unruly  desires — the  concentration  of  the  mind — the 
summoning  of  all  the  faculties  of  our  nature  to  a  reverent  waiting  upon 
Jesus.  To  do  this  is  to  gather  ourselves  together,  and  when  we  do  this» 
Christ  i3  in  the  midst  of  us.  To  do  otherwise  is  to  mock  Jesus  with 
the  show  of  worship. 

But  you  will  observe  still  farther,  that  the  disciples  are  not  only  to 
be  gathered  together,  but  to  be  gathered  together  in  the  name  of  Christ. 
Now,  in  order  fully  to  understand  what  this  means,  consider  for  a 
moment  what  it  is^o  pray  in  the  name  of  Christ.  It  is  to  utter  our 
requests  in  the  full  consciousness  of  our  own  infinite  demerit — to  confess 
that  we  can  hope  for  and  obtain  nothing  from  God  on  our  own  account 
—to  entertain  full  confidence  in  the  merits  of  Jesus,  and  in  the  faith- 
fulness of  the  covenant  promises  in  him.  It  is  to  renounce  ourselves, 
and  to  put  on  Christ — to  hope  for  mercy  only  in  him,  as  washed  in  his 
blood,  and  clothed  with  his  righteousness.  Again,  when  Peter,  at  the 
gate  of  the  temple  called  Beautiful,  said  to  the  lame  man,  "  In  the 
name  of  Jesus  Christ  of  Nazareth,  rise  up  and  walk,''  he  was  doing 
a  work,  to  the  performance  of  which  he  was  himself  utterly  incompe- 
tent. His  word  had  power,  because  the  Spirit  of  Christ  was  within 
him,  and  he  did  the  miracle  in  the  name  of  Christ,  just  to  declare  that 


604  FREE  CHURCH  PULPIT. 

this  was  a  manifestation  of  the  grace  and  power  of  Jesus,  and  not  of  hie 
own,  that  he  was  able  to  do  it  just  because  Christ  was  in  him,  and  work- 
ing through  him.  In  the  same  sense  you  are  to  understand  the  general 
exhortation,  "  Whatsoever  ye  do,  in  word  or  in  deed,  do  all  in  the  name 
of  the  Lord  Jesus."  For  as  we  find  this  exhortation  exemplified  in  the 
life  of  the  Apostle,  we  perceive  that  whatever  he  did,  he  did  it  through 
Christ  strengthening  him.  We  find  him  even  declaring  that  he  had  no 
life  of  his  own — that  everything  he  did  and  said  and  thought  was  so  much 
Christ's,  that  it  was  to  be  disavowed  and  disowned  as  his  own.  "  Yet  not 
T,  but  Christ  liveth  in  me,  and  the  life  which  I  now  lead  in  the  flesh  is 
by  faith  in  the  Son  of  God,  who  loved  me,  and  gave  himself  for  me.' '  Thus, 
then,  we  are  led  to  perceive  what  is  the  meaning  of  gathering  together  in 
name  of  Christ.  We  are  to  come  as  led  by  his  grace,  and  under  the 
constraining  power  of  his  love.  We  are  to  come  before  God  as  guilty 
and  deserving  only  of  wrath — hoping  in  Christ — cleaving  to  Christ — 
covered  by  Christ.  "O  Jerusalem,  Jerusalem,  thou  that  killest  the  pro- 
phets, and  stonest  them  that  are  sent  unto  thee,  how  often  would  I  have 
gathered  thee  as  a  hen  gathereth  her  chickens  under  her  wings."  We 
are  to  gather  under  the  wings  of  Christ — as  acceptable  only  in  him — 
we  are  to  speak  and  hear  his  words — looking  to  him  as  made  of  God  unto 
us  wisdom,  and  righteousness,  and  sanctification,  and  redemption.  Hence 
you  will  perceive  the  whole  of  the  gracious  meaning  embodied  in  the 
text.  It  is  a  declaration  on  the  part  of  Christ,  that  all  which  is  needed 
in  order  to  obtain  the  manifestation  to  us  of  his  glory — his  efficient  and 
never-failing  help — the  communication  of  the  graces  which  each  one 
of  his  people  severally  require — in  order  to  have  him  dwelling  in  us  in 
all  the  constraining  and  elevating  influence  of  his  spirit — in  order  to 
our  being  made  partakers  of  the  fulness  of  the  blessings  of  his  purchase  ; 
all  that  is  needed  is,  not  that  we  should  make  ourselves  worthy  of  his 
favour,  but  to  receive  freely  of  his  exhaustless  stores.  He  is  in  the  midst 
of  us,  anticipating  as  it  were  every  wish,  and  going  beyond  the  compass 
of  our  desires  and  expectations;  he  is  there  even  before  we  call  him,  and 
answers  while  we  are  yet  speaking,  if  only  we  come  as  disciples  and 
gather  ourselves  in  his  name.  There  can  be  no  doubt  that  he  will  take 
us — adopt — cherish — glorify  us  ;  all  the  difficulty  and  hindrance  is 
overcome  when  we  have  taken  him.  He  did  not  hesitate  and  draw 
back  from  us — the  reluctance  is  all  on  our  part.  When  we  have  gathered 
together  in  his  name,  he  is  already  in  the  midst  of  us.  And  then  ob- 
serve for  a  moment  how  the  connection  between  Christ's  abiding  pre- 
sence and  the  reception  of  all  heavenly  blessings  is  brought  out  in  the 
text.  It  shall  be  done  for  them  of  my  Father  who  is  in  heaven,  for 
where  two  or  three  are  gathered  together  in  my  name,  I  am  in  the 


REV.  WILLIAM  WILSON.  605 

midst  of  them.  When  Jehovah  looks  on  such  an  assembly  he  is  well 
pleased  for  his  righteousness  sake.  He  sees  not  them,  but  him  who  is 
in  the  midst  of  them.  He  regards  them  in  the  face  of  his  anointed. 
They  become  objects  of  his  infinite  complacency  as  in  Christ.  He  is  well 
pleased  with  the  Son,  and  therefore  with  them.  All  Christ's  beauty 
and  merit  is  theirs,  and  all  the  love  of  the  Father  to  the  Son  becomes 
theirs.  Here  then  we  discover  the  secret  source  of  all  the  believers 
privileges  and.  enjoyments.  These  all  come  to  him  through  Christ,  and 
as  he  is  abiding  in  Christ.  He  has  Christ's  name  upon  him,  and  Christ's 
spirit  within  him,  and  hence  the  Father  accomplishes  for  him  all  things 
needful  now,  and  will  crown  him  with  glory  hereafter. 


606    ) 


LECTURE    XXXIV. 

BY  THE  REV.  ANDREW  PEEBLES,  COLLISTOX. 


"And  when  Jesus  was  entered  into  Capernaum,  there  came  unto  him  a  centurion,  be- 
seeching him,  and  saying,  Lord,  my  servant  lieth  at  home  sick  of  the  palsy,  grievously  tor- 
mented. And  Jesus  saith  unto  him,  I  ffl  ill  come  and  heal  him.  The  centurion  answered  and 
said,  Lord,  I  am  not  worthy  that  thou  shouldest  come  under  my  roof;  hut  speak  the  word 
only,  and  my  servant  shall  be  healed.  For  I  am  a  man  under  authority,  having  soldiers 
under  me:  and  I  say  unto  this  man,  Go,  and  he  goeth  ;  and  to  another,  Come,  and  he  Com- 
eth ;  and  to  my  servant,  Do  this,  and  he  doeth  it.  When  Jesus  heard  it,  he  marvelled,  and 
6aid  to  them  that  followed,  Verily  I  say  unto  you,  I  have  not  found  so  great  faith,  no,  not  in 
Israel.  And  I  say  unto  you,  That  many  shall  come  from  the  east  and  the  west,  and  shall  sit 
down  with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven  :  but  the  children  of 
the  kingdom  shall  be  cast  into  outer  darkness  :  there  shall  be  weeping  and  gnashing  of  teeth. 
And  Jesus  said  unto  the  centurion,  Go  thy  way  ;  and  as  thou  hast  believed,  so  be  it  done 
unto  thee.    And  his  servant  was  healed  in  the  self-same  hour. — Matthew  viii.  5-13. 


The  seventh  chapter  of  Luke,  from  the  first  to  the  eleventh  verse,  con- 
tains an  account  of  one  of  our  Lord's  miracles,  substantially  the  same 
as  that  in  the  passage  now  before  us.  There  can  be  no  doubt  that  they 
are  distinct  accounts  of  one  and  the  same  miracle  ;  though  the  narra- 
tive of  Luke,  being  considerably  more  minute  than  that  of  Matthew, 
of  course  presents  us  with  particulars  of  which  there  is  no  mention  in 
the  passage  I  have  now  read.  In  following  out,  however,  the  narra- 
tive, as  it  is  recorded  in  Matthew,  we  shall  take  advantage  of  those  par- 
ticulars with  which  the  account  by  Luke  furnishes  us. 

Our  Saviour,  we  are  informed  in  the  previous  history,  had  been  tra- 
velling throughout  all  Galilee,  "  teaching  in  their  synagogues,  and  preach- 
ing the  gospel  of  the  kingdom,  healing  all  manner  of  sickness  and  all 
manner  of  disease  among  the  people."  The  fame  thereof  had  extended 
so  wide,  that  great  multitudes  were  attracted  from  Galilee,  and  Deca- 
polis,  and  Jerusalem,  and  Judea,  and  from  beyond  Jordan,  to  see  the 
miracles  he  performed,  and  hear  the  doctrines  which  he  taught.  Sur- 
rounded by  so  vast  a  multitude,  whom  it  was  his  design  to  instruct  in 
the  mysteries  of  the  kingdom  of  heaven,  he  ascended  a  mountain,  where 
he  delivered  the  discourse  contained  in  the  three  preceding  chapters. 
Having  finished  this  discourse,  in  which  he  set  forcibly  before  his  hearers 
the  grand  principles  and  duties  of  religion,  he  descended  from  theinounr 


REV.  ANDREW  PEEBLES.  007 

tain,  and,  accompanied  by  vast  multitudes  as  formerly,  directed  his  way 
to  Capernaum.  But  no  sooner  had  he  entered,  than  he  was  arrested  in 
his  course  by  a  message  from  the  Roman  centurion,  earnestly  entreating 
him,  that  he  would  now  exercise  that  miraculous  power  with  which  he 
was  vested,  for  the  recovery  of  his  afflicted,  palsy-stricken  servant,  who 
was  grievously  tormented,  and  ready  to  die.  It  is  said  in  the  second 
verse  of  the  seventh  chapter  of  Luke,  that  a  certain  "  centurion's  ser- 
vant who  was  dear  unto  him,  was  sick  and  ready  to  die."  We  are  thus 
introduced  by  the  sacred  writer  to  the  two  individuals  who  are  to  be 
brought  prominently  before  us — the  centurion,  who  interceded  for  his 
servant,  and  the  palsied  servant,  the  object  of  his  care. 

There  is  a  circumstance  in  this  verse  which  ought  not  to  be  over- 
looked. The  servant  was  dear  to  his  master,  and  now  that  he  was  af- 
flicted, he  was  the  object  of  his  most  ardent  sympathy.  He  had  ingra- 
tiated himself  with  him,  whom  in  the  designs  of  Providence  it  was  his 
destiny  to  serve,  no  doubt  by  strict  integrity  in  the  performance  of 
that  which  was  intrusted  to  his  care,  and  by  an  assiduous  discharge  of 
all  the  duties  it  was  his  business  to  perform.  His  integrity  had  gained 
for  him  respect.  His  ready  obedience  to  his  masters  orders,  and  stu- 
dious concern  for  his  interest  and  welfare,  had  rendered  him  the  object  of 
his  grateful  and  affectionate  remembrance.  For,  diverse  as  may  be  the 
conditions  of  human  life,  and  varied  as  may  be  the  orders  of  society,  there 
is  an  integrity  and  high  principle  which  commands  respect  wherever  it 
is  seen — an  affectionate  regard  for  another's  welfare,  which  is  ever  sure 
to  become  an  object  of  the  same  concern.  Humanity  is  not  altered  by 
the  ranks  and  orders  of  society.  But,  indispensably  requisite  as  these 
are  for  the  welfare  of  our  world,  the  same  honour,  and  integrity,  and  high 
principle,  with  which  we  may  meet  in  the  highest  circles  of  society,  may 
rest  just  as  truly  in  the  bosom  of  the  humblest  of  earth's  multitudes. 
The  reciprocity  of  kindly  feeling  which  is  exemplified  in  the  instance 
before  us,  if  brought  more  prominently  into  view  by  being  exemplified 
more  frequently  in  the  practical  concerns  of  human  life,  would  tend 
mightily  to  the  peace  and  prosperity  of  society,  by  connecting  its  orders 
together  in  closer  union  ;  dissipating  the  sourness  of  feeling  and  discon- 
tent in  the  lower  orders  of  society  on  the  one  hand,  and,  on  vhe  other, 
that  haughtiness  and  overbearing  which  looks  on  all  beneath  its  circle 
in  society,  as  beings  of  an  inferior  creation — the  serfs  of  nature. 

The  centurion,  thus  influenced  by  an  affectionate  concern  for  the  wel- 
fare of  his  afflicted  servant,  no  sooner  heard  of  the  approach  of  Jesus, 
than  he  sent  to  him  the  elders  of  the  Jews,  entreating  his  interference 
on  his  behalf.  Though  himself  a  Gentile,  from  his  residence  among 
the  Jews,  he  became  acquainted  with  their  religion.     vA.nd  knowing  the. 


608  FREE  CHURCH  PULPIT. 

estimation  in  which  the  Gentiles  were  regarded  by  them,  he  presumed 
not  personally  to  approach  Jesus,  whom  doubtless  he  knew  to  be  the 
King  of  the  Jews  ;  and  who  added  to  the  distinction  of  nation  the  far 
greater  one  of  Divinity.  But  he  sent  the  elders  of  the  Jews  to  make  in- 
tercession on  his  behalf.  He  sent  those  whose  entreaties  he  conceived 
might  be  most  effectually  employed  on  behalf  of  his  afflicted  servant ;  yea, 
on  his  own,  sympathizing  as  he  did  most  deeply  with  his  servant's  sorrows. 
He  sent  to  him  the  elders  of  the  Jews,  beseeching  him  that  he  would 
come  and  heal  his  servant.  From  the  first  he  seems  to  have  entertained 
no  doubt  of  our  Saviour's  capability  to  answer  his  request.  There  is 
no  betrayal  of  a  doubt  as  to  the  extent  of  his  power.  But,  however  the 
disease  may  have  baffled  human  skill  and  human  ingenuity — and  no 
doubt  such  would  be  eagerly  brought  to  play  by  the  centurion  on  the 
object  of  his  sympathy — he  looks  fearless  and  undismayed  to  him  who 
acted  as  never  man  had  done,  who  made  the  dumb  to  speak,  and  the 
deaf  to  hear,  and  with  the  voice  and  authority  of  omnipotence  awaked 
the  slumbers  of  the  tomb.  He  conceives  not  of  a  possibility  of  failure 
on  the  part  of  him  to  whom  he  applies — all  he  seeks  is  but  to  awake 
his  sympathy,  but  to  interest  him  in  the  case  of  his  afflicted  servant,  con- 
scious that  if  this  were  done,  his  object  was  attained. 

The  elders  of  the  Jews  whom  he  sent  to  our  Saviour  on  this  important 
errand,  were  not  behind  in  their  discharge  of  that  which  was  intrusted  to 
them.  They  eagerly  pressed  those  arguments  which  they  considered 
most  fit  to  interest  our  Lord  on  his  behalf.  They  knew  what  those  cir- 
cumstances were  which  would  most  powerfully  influence  themselves,  and 
these  they  hesitated  not  to  consider  as  what  would  most  powerfully  in- 
fluence him.  "  They  besought  him  instantly,  saying,  that  he  was  wor- 
thy for  whom  he  should  do  this,  for  he  loveth  our  nation,  and  he  hath 
built  us  a  synagogue."  They  contented  themselves  with  no  cold  parade 
of  the  tokens  of  his  kindness  which  he  had  bestowed  on  them ;  but  with 
the  utmost  earnestness  and  eagerness  they  pleaded  his  cause.  They 
besought  him  instantly,  with  the  utmost  importunity,  assuring  our  Sa- 
viour that  he  was  worthy.  Nor  did  they  rest  their  plea  upon  the  mere 
kindness  they  had  individually  received.  They  could  point  to  a  far 
more  powerful  and  patent  testimony — his  love  to  their  nation,  mani- 
fested in  the  good  he  had  conferred  on  it. 

And  here  we  have  one  of  the  many  proofs  of  the  power  which  every 
man  possesses  of  making  friends  of  his  foes,  and  dissipating  the  hatred 
of  his  enemies.  The  Centurion's  very  presence  in  Capernaum  was  a 
token  to  the  Jews,  that  they  were  a  subjugated  and  conquered  people ; 
that  they  were  fettered  in  their  power,  and  cramped  in  their  liberty ; 
that  their  national  glory  was  effaced ;   and  that  now  no  longer  free 


REV.  ANDREW  PEEBLES.  609 

and  uncontrolled,  they  had  to  bow  beneath  a  foreign  yoke,  and  acknow- 
ledge the  supremacy  of  a  foreign  power.  His  very  presence,  then, 
must  have  galled  them  in  the  extreme — must  have  arrayed  against  him 
the  whole  host  of  their  national  prejudice?.  And  just  as  the  abhorrence 
of  a  line  of  policy  is  transferred  to  every  individual  who  is  connected 
therewith,  would  the  feelings  of  hatred  and  dislike,  with  which  they 
viewed  their  conquerors,  be  transferred  in  this  case  to  the  Centurion, 
who  was  one  of  them.  But  even  the  manifestation  of  feelings  so  na- 
tural, he  hushed  into  repose.  Not  only  did  he  lay  to  slumber  the  secret 
grudge  and  hatred  which  it  was  to  be  expected  they  would  bear  toward 
him,  but  he  called  into  play  their  best  feelings  of  love  and  of  regard.  He 
ingratiated  himself  in  their  affections.  He  entwined  around  him  their 
tenderest  sympathies.  And  how  ?  Not  by  a  parade  of  great  regard, 
and  of  great  friendship,  which  we  see  to  be  the  policy  of  many,  who 
look  with  astonishment  and  surprise  upon  the  failure  of  their  scheme, — 
but  by  bringing  palpably  to  bear  upon  them  the  plain  and  substantial 
fruit  of  such  feelings — leaving  these  to  be  gathered  from  the  results 
which  they  serve  to  bring  about.  He  did  not  set  about  to  declaim  to 
them  regarding  the  ardency  of  his  affection,  or  the  keenness  of  his  sym- 
pathy. He  followed  nature  more  faithfully,  by  leaving  these  to  be 
gathered  from  the  line  of  conduct  which  they  led  him  to  pursue. 

But  we  have  no  reason  to  think  that  such  was  the  moving  force  in  the 
mind  of  the  Centurion.  The  love  and  respect  of  the  Jews  which  he 
gained,  I  have  stated,  was  the  natural  effect  of  his  conduct;  I  do  not  say 
that  the  attainment  of  them  was  the  inducement  which  led  him  so  to  act. 
Nay,  on  the  contrary,  the  evidence  goes  all  the  other  way.  The  Cen- 
turion seems  to  have  been  a  believer  of  the  Jewish  faith.  He  seems 
to  have  been  influenced  with  love  and  reverence  for  the  God  of  Israel. 
And  most  probably,  acquainted  with  the  prophecies  of  the  Old  Testament 
Scriptures,  he  hailed  our  Saviour  as  the  "  Sun  of  Righteousness"  who 
was  to  "  arise  with  healing  under  his  wings."  The  Centurion,  be  it  ob- 
served, occupied  the  most  favourable  ground  for  profiting  by  the  pro- 
clamations of  the  Gospel.  A  Gentile  by  birth,  yet  instructed  in  the 
Jewish  faith,  he  possessed  all  the  knowledge  of  the  Jews,  but  he  wanted 
all  their  prejudices.  He  had  that  which  in  them  should  have  led  them 
to  the  Saviour,  but  he  wanted  that  which  mainly  kept  them  away  from 
him.  And  so  it  were  no  wonder  that  he  welcomed  the  lowly  Na- 
zarene  as  the  promised  Saviour — the  centre  and  the  substance  of  tho 
Jewish  dispensation.  But  be  this  as  it  may,  undoubtedly  he  enter- 
tained high  reverence  for  the  God  of  Israel.  He  regarded  the  Jewish 
religion  as  the  true  one  ;  and,  in  accordance  with  such  views,  used  his 
influence  on  its  behalf.     He  viewed  it  as  a  mighty  bles-ing  to  weary 


610  FREE  CHURCH  PULPIT. 

wanderers  in  earth's  wilderness  to  have  recourse  at  all  times  to  the  com- 
forts and  consolations  of  religion,  as  to  the  wells  of  water  in  a  wilder- 
ness, by  which,  refreshed  and  invigorated,  they  might  go  on  their  way 
rejoicing.  And  so  he  dug,  as  it  were,  a  reservoir  into  which  these 
streams  might  flow,  that  thence  the  waters  might  descend  more  copiously 
to  irrigate  and  refresh  the  surrounding  territory  of  the  moral  world. 
He  built  them  a  synagogue,  the  greatest  of  all  blessings  he  could  confer  ; 
even  as  thereby  he  tended  to  promote  the  most  important  of  all  their 
interests — the  interests  of  eternity.  He  might  have  conferred  on  them 
the  short-lived  pleasures  of  a  day;  and  there  might  have  been  many 
to  extol  his  generosity.  But  just  as  he  conferred  on  them  a  blessing, 
whose  results  would  stretch  onward  to  eternity,  and  downward  to  suc- 
ceeding generations,  did  he  bind  more  closely  to  himself  the  religious 
and  right-hearted  among  whom  he  lived,  and  generations  which  should 
arise,  when  they  had  been  gathered  to  their  fathers.  The  elders  of  the 
Jews,  accordingly,  well  instanced  this  as  what  they  chiefly  founded  on. 
A  greater  proof  of  the  sincerity  and  intensity  of  his  love  to  them,  it 
was  impossible  for  him  to  confer.  They  pleaded  "  that  he  was  worthy 
for  whom  he  should  do  this,  for  (said  they)  he  loveth  our  nation,  and  he 
hath  built  us  a  synagogue." 

And  now  let  us  attend  to  the  reception  they  met  with  from  our  Sa- 
vour. It  is  simply  stated  that  "  Jesus  went  with  them."  Through  the 
elders  who  came  to  our  Saviour,  the  Centurion  besought  him  that  he 
would  come  and  heal  his  servant.  Our  Saviour  complied  with  his 
request,  and  went  with  them  to  see  the  object  of  his  kindly  sympathy. 
He  did  not  lend  a  deaf  ear,  as  we  find  he  did  at  first  to  the  Syropheni- 
cian  woman,  who,  an  alien  from  the  commonwealth  of  Israel,  had  her- 
self approached,  and  made  her  supplication  to  Israel's  God.  But  very 
probably  because  of  this  diversity  in  the  two  cases,  what  he  saw  fit  to 
do  in  the  one,  he  refrained  from  in  the  other.  He  went  his  way  di- 
rectly to  Capernaum.  Whether  some  of  those  whom  the  Centurion 
had  sent  on  this  errand  to  our  Lord,  had  hastily  returned  to  him,  with 
the  glad  tidings  that  Jesus  was  on  the  way  to  see  him — or  considering 
that  it  is  said,  that  by  this  time  Jesus  was  "  not  far  from  the  house," 
the  Centurion  saw  him  at  the  distance — or,  that  this,  as  a  new  and 
more  becoming  line  of  conduct,  now  flashed  for  the  first  across  his 
mind,  he  resolved  to  intercept  him  in  his  course,  counting  himself  alto- 
gether unworthy  that  our  Saviour  should  come  to  him.  We  are  told 
that  the  Centurion  sent  friends  to  our  Lord,  saying,  "  trouble  not  thy- 
self." He  was  unwilling  that  for  such  as  he,  Jesus  should  put  himself 
to  inconvenience  ;  or  that,  as  if  he  were  the  superior,  Jesus  as  the  inferior 
should  come  to  him.     True,  he  was  exalted  in  station,  as  an  officer 


REV.  ANDREW  PEEBLES.  Gil 

in  the  Roman  army,  and  very  probably  one  of  the  greatest  men  in  Ca- 
pernaum. It  was  his  fortune  to  command,  at  least  as  often  as  to  be 
commanded,  probably  far  oftcner,  and  he  was  doubtless  the  object  of 
respect  and  esteem,  courted  by  many — looked  up  to  by  many  more. 
But  he  recognized  in  our  Saviour  a  mightier — a  greater  than  humanity. 
He  saw  in  him  one  before  whom  it  was  his  part  to  bow  in  lowly  rever- 
ence. And  so  he  hesitated  not  a  moment,  as  if  sorry  for  what  he  had 
done,  to  send  immediately  to  our  Saviour  requesting  that  he  would  put 
himself  to  no  inconvenience  in  the  compliance  with  his  wish. 

Now  I  think  that  it  is  at  this  stage  of  Luke's  narrative  that  the  por- 
tion recorded  by  Matthew  properly  comes  in.     It  seems  clear  that  at 
some  stage,  the  Centurion  himself  personally  applied  to  our  Lord.    And 
I  think  if  we  make  it  here,  it  will  be  found  that  the  two  narratives  per- 
fectly coincide.     Suppose  that  here,  in  this  state  of  affairs,  he  followed 
up  the  intercessions  of  those  whom  he  had  previously  sent  to  our  Saviour 
by  personally  meeting  him,  what  more  natural  than  that  he  should 
commence  with  what  weighed  heaviest  on  his  soul  ?  that  he  should  come 
beseeching  him,  and  saying,  "  Lord,  ray  servant  lieth  at  home  sick  of 
the  palsy,  grievously  tormented?"  (verse  5th.)     And  observe,  there  is 
nothing  here  in  the  shape  of  a  request  for  Christ  to  come  and  heal  his 
servant.     Our  Saviour  replies  as  if  persevering  in  the  course  he  had 
adopted,  "  I  will  come  and  heal  him/'     To  this  the  Centurion  answers, 
"Lord,  I  am  not  worthy  that  thou  shouldest  come  under  my  roof;"  or 
as  it  is  in  Luke  vii.  6,  "  I  am  not  worthy  that  thou  shouldest  enter  under 
my  roof."     Or  we  may  consider  his  address  to  our  Saviour  as  commenc- 
ing with  a  reiteration  of  what  he  had  just  put  in  the  mouth  of  his 
friends,  "  Lord,  trouble  not  thyself,"  which  connects  with  the  succeeding 
clause,  "  For  I  am  not  worthy  that  thou  shouldest  come  under  my  roof." 
He  acknowledges  his  utter  unworthiness  of  such  an  honour — he  feels 
and  OAvns  his  own  littleness  in  the  presence  of  the  Lord.     "  Whence  is 
this  to  me,"  exclaimed  the  enraptured  mother  of  the  Baptist,  in  days 
that  are  past,  u  that  the  mother  of  my  Lord  should  come  to  me  V     And 
influenced  by  the  same  feeling  of  reverence  for  the  sacred  Majesty  of 
Christ,  did  the  Centurion  before  us  acknowledge  his  unworthiness  to  re- 
ceive that  honour,  which  our  Saviour  seemed  willing  to  confer.      "  Lord," 
said  he,  "  I  am  not  worthy  that  thou  shouldest  come  under  my  roof." 
And  he  distinctly  states  to  our  Saviour,  those  motives  which  till  now 
prevented  him  from  personally  addressing  him.     "  Wherefore,  neither 
thought  I  myself  worthy  to  come  unto  thee."     He  frankly  acknowledges 
that  his  own  views  of  himself  were  what  deterred  him  from  coming  to 
our  Saviour.     He  did  not  view  himself  as  at  all  worthy  to  receive  the 
gift  which  he  desired.     There  was  no  claim  which  he  could  discern  on 


612  TREE  CHURCH  PLTLPIT. 

his  part ;  nay,  he  conceived  that  he  was  unworthy,  even  personally,  to 
proffer  such  a  request.  But  the  kindness  and  condescension  of  our 
Saviour  gave  him  fresh  encouragement.  And  what  he  could  not  venture 
to  do  at  first,  he  felt  emholdened  to  do  now.  If  our  Saviour  were  so 
kind  and  condescending  as  at  once  to  comply  with  his  request,  and  come 
and  visit  him,  surely,  he  thought,  tbat  it  were  far  more  becoming  one  so 
unworthy  as  he,  that  he  should  immediately  himself  go  to  meet  our 
Saviour,  than  that  he  should  remain  in  his  house  till  our  Lord  had  come 
to  hold  a  personal  interview  with  him.  This  was  what  he  conceived 
best  befitting  his  situation.  And  his  acting  so,  is  perfectly  consistent 
with  his  first  request  through  the  elders,  that  Jesus  would  come  and 
heal  his  servant.  For  it  is  always  found  that,  according  to  the  Chris- 
tian's advances  in  divine  knowledge,  are  his  advances  in  the  divine  life. 
At  first  the  Centurion  would  look  with  very  different  feelings  on  our 
Saviour,  than  he  would  do  afterwards  when  he  heard  of  his  ready  com- 
pliance with  his  request.  His  knowledge  of  him  would  be  much  more 
meagre  and  superficial  then,  than  now  that  he  had  heard  that  his  own 
message  had  been  graciously  listened  to.  And  so  what  he  at  first  con- 
sidered befitting  him,  he  considered  unbecoming  after  he  had  got  a 
nearer  and  deeper  insight  into  the  character  of  our  Lord.  The  Cen- 
turion altered  his  conduct.  And  so,  my  brethren,  as  we  advance  in  the 
knowledge  of  divine  truth,  will  many  of  us  be  led  to  alter  ours.  Things 
which  we  may  now  think  befitting  us,  or  altogether  immaterial,  will  ap- 
pear to  us  very  different  when  shone  upon  with  the  light  of  the  Bible — ■ 
when  our  fancies  and  surmisings  are  made  to  give  place  to  the  facts  of 
revelation,  and  when  discerning  more  clearly  the  character  of  our  Lord 
and  Saviour,  we  suffer  it  to  have  its  full  and  proper  bearing  on  our 
life  and  conversation. 

The  Centurion  is  not  in  the  least  degree  less  earnest  than  formerly 
on  behalf  of  his  afflicted  servant,  though  there  is  a  marked  change  in 
the  manner  of  his  address.  "  Speak  the  word  only  and  my  servant 
shall  be  healed."  This  was  the  nature  of  the  request  which  he  now 
made.  He  spake  no  more  of  our  Lord's  coming  personally  to  see  his 
servant,  as  if  that  were  necessary  for  his  being  healed.  He  asks  him 
but  to  utter  the  word,  conscious  that  by  that,  the  object  of  his  request 
would  be  instantly  attained.  Not  like  the  nobleman  of  this  very  city, 
who  over  and  over  again  besought  our  Lord  to  come  personally  to  his 
house,  and  heal  his  son,  and  who  at  length,  terrified  as  if  the  delay 
would  blast  all  his  hopes,  cried  out  in  the  earnestness  of  paternal  affec- 
tion, "  Sir,  come  down  ere  my  child  die."  He  considered  the  word  of 
our  Saviour  as  all  that  was  required,  and  for  that,  and  that  alone,  he 
prayed,     He  had  enlarged  conceptions  of  our  Lord's  character.     He 


REV.  ANDEW  PEEBLES.  613 

viewed  him  as  the  Governor  of  the  universe.  He  besought  out  Saviour 
that  he  would  but  speak  the  word,  and  his  servant  should  be  healed 
And  for  this  reason  which  he  states,  verse  9,  "  For  I  am  a  man  under 
authority,  having  soldiers  under  me,  and  I  say  unto  this  man,  Go,  and 
he  goeth  ;  and  to  another,  Come,  and  he  eometh  ;  and  to  my  servant, 
do  this,  and  he  doeth  it."  For  tliis  reason,  that  as  my  servant  is  obe- 
dient to  my  voice,  and  I  in  turn  must  be  obedient  to  those  who  are  over 
me,  disease  and  death,  which  are  but  the  servants  of  the  Lord,  must  bow 
to  his  commands,  and  render  him  obedience.  They  are  his  messengers, 
and  they  must  obey  his  orders.  And,  just  as  the  soldier  yields  a  ready 
obedience  to  the  voice  of  his  commander,  must  disease,  and  misfortune, 
and  calamity,  destitute  as  men  may  think  them  of  all  control,  and  pend- 
ing on  the  hazards  of  an  ungovernable  contingency,  yield  obedience  to 
his  word.  Over  them  he  wields  the  sceptre  of  resistless  sway ;  and 
to  them  as  to  his  messengers  does  he  issue  his  commands — "  Go,  and  it 
goeth,  and  come,  and  it  eometh."  He  beheld  in  Jesus  the  supreme 
governor  of  the  world.  And  so  he  regarded  even  all  the  ills  and  acci- 
dents of  life  as  directly  under  his  control.  What  needed,  then,  that 
our  Saviour  should  behold  the  afflicted  servant,  ere  he  raised  him  from 
the  bed  of  languishing  ?  Enough  that  he  issued  his  commands — 
enough  that  the  fiat  of  Omnipotence  had  gone  forth — enough  that  Deity 
had  spoken,  his  orders  must  be  obeyed. 

And  now  that  our  Saviour  hath  ascended  up  on  high,  and  tabernacles 
no  longer  on  our  world,  may  we  approach  him  with  as  believing  confi- 
dence as  the  Centurion  in  the  text.  Though  ascended  where  we  see 
him  not,  yet  may  we  trust  to  him  with  as  unfailing  confidence  as  did  his 
followers,  while  he  sojourned  in  our  world.  The  Centurion  prayed  that 
he  would  but  say  the  word,  and  his  servant  would  be  healed.  We  need 
but  to  pray  that  he  would  issue  the  mandate,  assured  that  if  he  do  so, 
the  object  of  our  desire  will  be  attained.  Our  case  is  not  the  worse 
that  our  Saviour  does  not  now  adaya  palpably  and  personally  go  forth 
to  lay  his  hands  on  the  diseased.  Enough  that  there  issue  from  heaven's 
sanctuary  the  mandate  to  heaven's  messenger,  our  prayer  is  answered 
■ — the  object  of  our  desire  is  attained. 

Aye,  and  we  may  take  a  lesson  in  passing  from  the  Centurion — a 
lesson  which  we  are  slow  to  learn,  and  slow  to  act  upon.  Not  more  is 
the  soldier  under  the  control  of  his  commander,  than  is  disease  and 
calamity  under  the  control  of  Deity.  We  are  too  apt  to  fret  and  mur- 
mer,  when  calamity  overtakes  us,  forgetful  that  these  are  the  messengers 
of  the  Lord  of  Hosts.  And  too  apt  to  hasten  for  relief  to  every  source 
but  the  true  one — to  him  who  alone  can  bid  it  go — and  whose  command 
alone  will  be  obeyed. 

No.  156. — Lfxt.  34.  vol.  hi. 


614  FREE  CHURCH  PULPIT. 

But  let  us  now  look  to  our  Lord's  reply.     It   is  said,   verse  10,  that 
when  "  he  heard  it,  he  marvelled,  and  said  to  them  that  followed,  verily 
I  say  unto  you,  I  have  not  found  so  great  faith,  no,  not  in  Israel."     He 
did  not  marvel  as  if  there  was  here  anything  new  or  surprising  to  him — 
for  that  very  faith  of  which  the  Centurion  was  possessed,  was  his  gift. 
He  sjyoke  of  it  merely  as  of  rare  occurrence.     And  well  might  he  do  so 
when  he  could  add  that  in  all  Israel  he  had  not  found  such  faith.   Either 
in  the  first  place,  considered  relatively  to  the  means  and  opportunities 
afforded  ;  or,  perhaps  in  the  second  place,  considered  relatively  to  the 
faith  of  any  ol  tl.e  Jews,  absolutely  in  itself.     For  undoubtedly  the  faith 
of  the  Centurion  was  pre-eminently  great,  both  as  to  the  extent  of  the 
particulars  it  embraced,  and  also  its  intensity.     There  were  many  of 
whom  it  could  not  rightly  be  said  that  they  disbelieved,  of  whom,  how- 
ever, it  could  be  just  as  little  truly  asserted  that  they  firmly  believed. 
Not  certainly  that  they  were  believing,  and  disbelieving  at  the  same 
time.     That  was  impossible.     But  their  belief,  such  as  it  was,  this  mo- 
ment, was  succeeded   by  doubt  and  by  wavering  the  next.     There  was 
a  continued  succession  of  assentings  and  of  doubtings.     The  mind  was 
painfully  wavering  between  a  firm  belief  and  a  fixed  disbelief.     This, 
which  is  the  character  of  many  even  now-a-days,  it  were  by  no  means 
wonderful  should  have  been  the  character  of  many  in  the  first  dawn  of 
Christianity.     The  mind  was  aroused  to  a  belief  of  the  truth,  but  it  was 
not  settled  in  the  belief  of  the  truth.      The   Centurion,  however,  had 
reached  a  point  which  was  rarely  attained.     And  our  Saviour  makes  no 
secret  of  the  fact,  but,  viewing  his  faitli  in  connection  with  his  Gentile 
origin,  he  passes  off  to  speak  of  the  fate  of  his  despised  and  benighted 
brethren,  in  the  far  off  and  forgotten  regions  of  idolatry,  in  reference 
to  the  highly  favoured  Jews.    He  lifts  the  curtain  of  futurity,  and  reveals 
their  respective  destinies.     (Verse  11th.)    "I  say  unto  you,"  exclaimed 
our  Saviour,  "  that  many  shall  come  from  the  east  and  west,  and  shall 
sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  Heaven. 
But  the  children  of  the  kingdom  shall  be  cast  out  into  outer  darkness  ; 
there  shall  be  weeping  and  gnashing  of  teeth."     This  Gentile  Centurion 
might  be  viewed  as  the  first  fruits  of  a  glorious  harvest  which  was  soon 
to  be  gathered  in  from  the  benighted  and  outcast  aliens  from  the  com- 
monwealth of  Israel — the  first  ingathering  from  a  region  which  was 
yet  to  be  lighted  up  with  the  rays  of  the  "  Sun  of  Righteousness."     The 
clouds  of  darkness  which  had  brooded  dismally  in  their  horizon  were  at 
length  to  be  dispelled,  and  the  light  of  the  Gospel  as  of  a  new  creation  to 
diffuse  its  gladdening  beams.     Heaven  was  yet  to  look  in  compassion  on 
this  outcast  territory.      The  people  who  sat  in  darkness  were  to  see  a 
great  light ;  and  to  them  who  sat  in  the  region  and  shadow  of  death, 


REV.  ANDREW  rEEBLES.  6l5 

light  was  to  spring  up.  But  to  the  Jews,  nursed  and  protected  by 
Heaven's  peculiar  care,  favoured  with  the  manifestations  of  Heaven's 
peculiar  love,  who  had  been  tutored  and  brought  up  in  the  very  elements 
of  the  Gospel ;  "  to  whom  pertained  the  adoption,  and  the  glory,  and 
the  covenants,  and  the  giving  of  the  law,  and  the  service  of  God,  and  tho 
promises  ;  whose  were  the  fathers,  and  of  whom,  as  concerning  the 
flesh,  Christ  came  ;" — to  the  Jews — the  objects  of  Heaven's  care,  yet  the 
despisers  of  Heaven's  gracious  invitations — awaited  a  far  different 
destiny.  Their  sun,  which  had  shone  brightly,  when  a  moral  midnight 
had  cast  its  shade  over  the  surrounding  world,  was  now  as  the  reward 
of  their  impenitency  to  set  in  deepest  darkness.  The  light  which  was 
once  theirs  was  to  be  transferred  to  other  lands — the  privileges  which 
they  enjoyed,  because  of  their  abuse  of  them,  were  to  be  removed  from 
them  altogether.  And  the  vineyard,  which  long  they  alone  had  been  pri- 
vileged to  cultivate,  but  which  they  had  shamefully  neglected,  was  now  at 
length  to  be  let  out  to  other  husbandmen,  who  should  yield  the  fruit 
thereof  in  its  season.  But  most  dreadful  of  all,  their  fondest  anticipa- 
tions were  never  to  be  realised.  Children  of  Abraham,  as  they  boasted 
that  they  were,  but  aliens  from  Abraham's  faith,  they  were  never  to  be 
privileged  to  enter  with  him  into  the  realms  of  glory,  and  experience 
then  the  blessedness  of  nearness  of  communion  with  Abraham's 
God.  Their  very  privileges,  on  which  they  based  their  proud  and 
presumptuous  boasting,  would,  because  of  their  impenitency,  rise  up 
against  them  in  the  judgment  to  seal  their  condemnation.  Their  por- 
tion was  to  be  at  length  "  the  outer  darkness" — darkness  the  deeper 
that  their  transition  was  from  light  the  brightest  that  had  ever  radiated 
on  earth.  Isaac,  and  Jacob,  and  Abraham,  Jews  indeed,  but  not  Jews 
after  the  flesh  merely,  were  to  sit  down  in  the  kingdom  of  Heaven  with 
far  different  company  than  they — Gentiles  from  the  far-oif  corners  of 
this  world — these  were  to  be  the  participators  in  their  blessedness. 
With  them  they  should  sit  down  in  company  in  the  realms  of  glory 
and  taste  of  joys  untainted  and  of  pleasures  unalloyed. 

This  ought  to  read  a  weighty  lesson  unto  us.  It  was  not  only  for 
the  Jews  that  they  could  boast  of  means  and  opportunities  unrivalled. 
But,  raised  as  they  were  to  Heaven  by  their  privileges,  they  were  yet 
cast  down  to  hell  by  their  neglect  of  them.  "We  have  privileges,  too,  as 
they  had — individually  as  members  of  society,  and  collectively  as  a 
nation.  And,  elevated  lite  them,  even  unto  Heaven  by  their  multi- 
tude and  greatness,  see,  1  beseech  you,  that  ye  share  not  in  their  fate. 
It  was  not  for  no  purpose  that  Israel  of  old  held  in  her  hand  privileges 
greater  than  were  vouchsafed  to  any  other  nation  under  Heaven.  Nei- 
ther is  it  that  ye  may  trifle  and  take  your  ease,  that  privileges  even 


616  FREE  CHURCH  PULPIT. 

greater  have  been  vouchsafed  to  you.  If  your  improvement  notwith- 
standing correspond  to  theirs,  be  assured  so  also  will  your  destiny.  And 
as  it  will  be  more  tolerable  for  Sodom  and  Tyre  in  the  day  of  judg- 
ment than  for  them,  so  even  will  it  be  more  tolerable  for  them  than  you. 

Our  Saviour,  after  this  digression,  in  which  he  sets  forth  the  respective 
destinies  of  the  Gentiles  and  the  Jews,  returns  again  (verse  13)  to  ad- 
dress the  Centurion.  "And  Jesus  said  to  the  Centurion,  go  thy  way  : 
And  as  thou  hast  believed,  so  be  it  done  unto  thee.  And  his  servant 
was  healed  in  the  self  same  hour" — or,  as  it  might  be  rendered,  at  that 
very  time.  No  sooner  was  the  mandate  issued,  than  that  commanded 
was  performed.  Disease,  even  as  his  messenger,  obeyed  his  order. 
And,  distant  though  he  was  from  the  afflicted  servant,  he  gave  forth  but 
his  word,  and,  healed  of  his  diseases,  the  servant  arose  from  the  bed  of 
languishing. 

Now  that  the  Centurion  had  obtained  the  object  of  his  desire,  and  his 
servant  had  been  healed,  a  purer  pleasure  would  be  lighted  up  among 
the  inmates  of  his  dwelling  than  aught  of  merely  passing  consideration 
was  fitted  to  produce.  He  himself  would  be  more  closely  united  to  our 
Saviour  who  had  done  so  great  things  for  him.  And  his  servant,  at  once 
united  to  him  who  had  so  kindly  and  condescendingly  compassionated 
hii  sorrows,  would  look  upon  his  master  with  new  feelings  of  respect 
»nd  gratitude  for  his  kindly  intercession  on  his  behalf.  And  all  his 
dependents  would  be  united  to  him  in  closer  ties  of  love  and  reverence» 
And  so  far  from  this  breaking  in  upon  the  peace  and  harmony  of  do- 
mestic order,  each  being  bound  to  the  other  more  closely  than  before, 
would  perform  his  respective  duties  more  conscientiously,  and  promote 
more  full)'  the  happiness  of  the  whole.  So  true  it  is  that  in  doing  good 
to  others  we  are  doing  good  to  ourselves. 

I  shall,  in  conclusion,  set  before  you  one  or  two  of  those  grand  lessons 
which  this  subject  brings  prominently  into  view. 

And  Jirst,  Let  me  take  occasion  from  this  to  remark  the  duty  of  mas- 
ters in  relation  to  their  servants.  The  interest  of  the  Centurion,  so  far 
as  referred  to  in  the  passage  before  us,  related  merely  to  the  temporal 
welfare  of  his  servant.  And  there  arc  many  now-a-days  who  readily 
go  with  him  thus  far,  yet  by  a  strange  perversion  of  all  reason,  stop 
short,  when  the  call  for  their  interference  becomes  the  louder  and  more 
important — when  the  claims  of  eternity  present  themselves  in  the  place 
of  the  claims  of  time.  They  may  be  ready  enough  to  soothe  the  sorrow- 
ful in  the  hour  of  their  distress — to  stretch  out  the  hand  of  help  when 
disease  hath  arrested  them  with  its  dismal  visitations,  ready  enough  to 
open  up  to  them  all  the  sources  of  relief  which  their  means  or  ingenuity 
can  devise.     But  they  forget  a  disease  which  makes  more  dismal  havoc, 


REV.  ANDREW  TEEBLES.  G17 

though  it  be  when  the  eye  beholds  it  not — the  soul,  which  may  be  the 
object  of  a  sorer  malady  than  ever  made  its  dismal  ravages  on  the  outer 
tenement.  They  are  moved,  with  sympathy  at  the  disease  of  time — 
they  forget  the  disease  whose  duration  is  eternity.  They  look  to  the  wel- 
fare of  the  body,  as  if  that  were  all  that  was  required  of  them — they  forget 
that  there  is  a  soul  which  survives  it.  Now,  if  the  tilings  of  a  day,  by 
reason  and  by  Scripture,  ought  to  be  the  object  of  your  care,  much  more 
should  the  things  of  eternity.  If  sympathy  and  the  common  feelings  of 
humanity  interest  you  in  the  welfare  of  the  body,  much  more  should 
they  engage  your  interest  in  reference  to  the  soul.  Each  and  all  of  us, 
as  members  of  society,  have  a  weighty  responsibility  upon  our  shoulders, 
arising  from  the  influence  of  our  example  upon  others.  And  heads  of 
families,  whatever  fashion  or  the  world  may  say  to  it,  have  this  respon- 
sibility not  lessened,  but  enhanced.  To  their  care  is  especially  entrusted 
the  spiritual,  as  well  as  temporal,  interests  of  the  inmates  of  their  houses. 
They  are,  as  it  were,  rulers  on  a  smaller  scale.  And  just  as  it  is  re- 
quired of  the  kings  and  potentates  of  the  earth,  that  they  promote  the 
spiritual  interests  of  their  people,  from  the  highest  to  the  lowest,  is  it 
required  of  you,  that  you  promote  the  spiritual  interests  of  the  members 
of  your  families,  each  and  all  of  them.  Abraham  was  a  pattern  to  the 
faithful,  and  not  the  least  remarkable  point  in  his  history  is  this,  that 
he  commanded  his  householl  after  him.  And  just  as  the  very  founda- 
tion of  all  Christian  enterprise  and  Christian  duty,  does  it  stand  solemnly 
inscribed  on  the  page  of  inspiration,  that  ye  "  do  good  unto  all  men  as 
ye  have  opportunity."  Now  if  the  common  business  and  intercourse  of 
human  life  afford  opportuniiies — (and  who  will  deny  it?) — can  it  be  de- 
nied that  the  closer  and  more  stated  intercourse  of  masters  and  servants, 
affords  even  more  favourable  opportunities?  And  if  not,  can  it  be  de- 
nied that  that  passage  of  inspiration  bears  empha'icully  upon  them? 

But,  secondly,  You  will  observe  the  duty  of  making  intercession  on  be- 
half of  others  at  a  throne  of  grace,  and  the  encouragement  afforded 
thereto.  The  Centurion  besought  our  Lord  while  on  earth  on  behalf  of 
his  afflicted  servant,  and  the  object  of  his  desire  he  at  once  obtained. 
And  now  that  our  Saviour  hath  ceased  visibly  to  manifest  himself  to 
the  inhabitants  of  our  world — it  is  not  that  a  more  meagre  and  imper- 
fect dispensation  hath  now  come — it  is  not  that  he  hath  removed  him- 
self farther  away  from  the  prayers  and  petitions  of  his  people — but  it 
is  that  interceding  for  them  from  his  throne  in  heaven,  he  may  plead 
their  cause  at  the  right  hand  of  God.  His  ear  is  open  as  formerly  to 
their  every  cry,  and  he  is  ready  as  formerly  to  grant  an  answer  to  the 
prayer  of  faith.  And  if,  while  he  tabernacled  on  our  world,  he  sympa- 
thised with  afflicted  neighbours  and  afflicted  relatives,  and  in  answer  to 


618  FREE  CHURCH  PULPIT. 

their  supplications,  stretched  forth  his  hand  to  save  ;  even  now,  as  then, 
is  he  willing  to  bestow  spiritual  and  temporal  manifestations  of  his 
merc}T.  His  ear  is  not  heavy  that  it  cannot  hear,  neither  his  hand 
shortened  that  it  cannot  save.  The  same  resources  are  at  hand  as  in 
the  daj^s  that  are  past — and  the  same  privileges  being  open  to  our  ac- 
ceptance, the  same  responsibility  lies  on  us  because  of  our  employment 
of  them.  The  effectual,  fervent  prayer  of  the  righteous  man  availeth 
much,  and  will  do  so  to  the  latest  generations.  And  just  then,  as  a 
mighty  weapon — as  a  powerful  engine  which  hath  been  entrusted  to  your 
care,  is  the  privilege  of  intercession  at  the  throne  of  heaven.  Think 
what  it  hath  done,  and  what  it  may  still  do.  By  this  was  heaven's  azure 
canopy  transformed  even  as  it  were  into  burnished  brass,  in  the  days  of 
Eliji.b,  while  famine  spread  its  ravages,  and  death  was  almost  welcomed 
amid  the  woful  desolation.  By  this  was  the  sun  arrested  in  his  course, 
that  it  went  not  down.  And  though  consequences  such  as  these  should 
be  unknown  in  the  present  era  of  our  world,  yet  who  can  tell  but  that 
it  is  daily  followed  up  by  events  of  far  greater  magnitude.  Who  can 
tell  of  the  effects  of  the  prayer  of  faith  in  the  conversion  of  our  world  ? 
Who  can  tell  of  the  moral  revolutions  it  has  accomplished?  Re- 
member the  apostle  Paul,  who,  champion  though  he  was  of  the  cross 
of  Jesus,  and  deeply  as  he  had  entered  into  the  mysteries  of  the  kingdom  of 
heaven,  and  largely  as  his  soul  had  been  refreshed  and  invigorated  by  the 
outpouring  of  God's  spirit,  yet  wrote  to  the  churches,  whom  he  addressed, 
the  simple  but  emphatic  supplication,  "  pray  for  us."  And  think 
of  the  value  of  those  supplications,  of  which  an  apostle  himself  besought 
that  he  might  be  the  object.  Think  of  the  estimation  in  which  he 
held  them,  when  over  and  over  and  over  again  he  besought  that  they 
might  be  uttered  on  his  behalf.  And  consider,  if  you  do  well  in  con- 
fining your  supplications  merely  to  yourselves — in  proffering  no  request 
for  others  at  a  throne  of  grace — in  bearing  none  on  your  spirit,  like  the 
Centurion  before  us,  in  your  petitions  to  your  risen  Lord.  And  bethink 
you  if  the  withholding  of  privileges  such  as  these,  be  not  a  sure  and  cer- 
tain evidence  that  all  is  not  right  with  your  own  souls. 

Lastly,  observe  the  intimate  connection  between  great  faith  and 
great  humility.  The  Centurion  whose  faith  was  so  highly  commended 
by  our  Lord,  yet  thought  himself  unworthy  to  appear  in  his  presence. 
And  so  is  it  always.  The  mind  trusts  most  implicitly  in  the  Saviour 
just  when  it  feels  its  need  of  him  the  most.  And  this  it  does,  only  when 
it  discovers  most  clearly  the  condition  which  it  occupies.  And  never  is 
humanity  prostrated  more  lowly  in  the  dust,  than  just  when  it  discovers 
its  true  character.  The  very  basis  of  faith  is  a  knowledge  of  our  wants, 
The  very  knowledge  of  our  wants  is  the  foundation  of  humility. 


Date  Due 

k,.,  >  3   '4 

4 

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